Synodality: Journeying Together Rooted in Christ and Led by the Holy Spirit
1. Spirit of Synodality: Journeying Together
The spirit of Synodality is the whole Church ‘journeying together’ in the same path being rooted in Christ and led by the Holy Spirit for the transformation of ourselves into Christ. The word ‘Synod’ (σύνοδος) in Greek is composed of with (συν) and path (όδός) indicates ‘the path along which the people of God walk together’ (Synodality in the life and mission of the Church, no. 3). Jesus is the path because of His divine example, for he said, “I am the way, and the truth, and the life” (Jn. 14:6). Synodality is journeying together the Kingdom of God (Lumen Gentium 9; Redemptoris Missio 20) and a journey of the whole people of God and moving forward in a co-responsible way. Pope Francis stated that the world in which we live demands that the Church strengthen cooperation in all areas of her mission. It is precisely this path of synodality that God expects of the Church of the third millennium.[1]
Synodality is an
integral part of the nature of the Church (Vademecum, p. 10). St. John
Chrysostom says that “Church and Synod are synonymous.”[2] The
theme of the XVI Ordinary General Assembly of the Synod of Bishops to be held
in October 2023 is For a Synodal Church, and the three dimensions of the
theme are Communion, Participation, and Mission. Through this,
Pope Francis calls the Church to rediscover its deeply synodal nature
and learn together how God is calling us to be as the Church in
the third millennium: towards communion and mission. It is to move towards
a Church that is more fruitfully at the service of the coming of the kingdom
of God. It is to foster the synodal and pastoral conversion of each local
Church by working together and by synodal conversation (listening
and dialogue) to be more fruitful in Mission. The journey of listening to
one another is an authentic experience of discerning the voice of the Holy
Spirit. The purpose of the synod on synodality is for the renewal of the
Church, to inspire people to dream about the Church we are called to be. It
is 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 (Vademecum, pp. 7-11).
The Walk to Emmaus (Lk. 24:13-35)[3] mentions both the Christ-centered and the Spirit-led aspects. While Jesus walks with them, the two disciples are talking and discussing together (24:14-15). Indeed, it is a lively discussion, and Jesus joins them on the journey. ‘Synod’ means ‘to walk together in the same path,’ the path of Jesus. They did not recognize him as they had no faith in the events that happened in Jerusalem “concerning Jesus of Nazareth” (24:15-16): they identified Jesus only as a prophet (24:19). The full truth of Jesus’ identity is that He is the Messiah (24:26) and the Lord (24:3). They lost their hope that Jesus would redeem Israel. Thus, they lacked a proper understanding of Jesus’ mission. They did not believe the witness of the women about the empty tomb (24:9). The two lacked faith that Jesus was alive, risen from the dead (24:25).[4] This is because they were not rooted in Jesus and led by the Holy Spirit.
Then, Jesus interprets the Scriptures for them, beginning with Moses and the prophets (24:27). As He speaks, their hearts burn within (24:32); that is, they were led by the Holy Spirit. The opening of the Scriptures is followed by the breaking of the bread (24:30). Then, their eyes are opened, and they recognize Jesus (24:31). This is possible for the two disciples because they are inspired and led by the Holy Spirit. The essential elements of the reality of the Synod are walking together, discussing, welcoming, and recognizing Jesus, who is present with us, letting him speak to our hearts and set them afire. In ‘Walking Together ’, we find both Christ-centered and Spirit-led conversations and personal interactions. This is what the Synodal Church means.
So, ‘being rooted in Christ and being led by the Holy Spirit’ are essential for every Christian life. St. Ambrose rightly said in a hymn, “he who becomes intoxicated with the Holy Spirit is rooted in Christ.”[5] Being rooted in Christ and being led by His Spirit affirm our identity in Him. In other words, to be rooted in Jesus means ‘to transform ourselves into Him’ and to be led by the Holy Spirit means ‘to let ourselves be possessed, governed and moved by Him’ (cf. 2 Cor. 3:5; Gal. 3:27; Eph. 3:17; Rom. 8:29). The profound expression of Christian life is “It is no longer I who live, but Christ who lives in me” (Gal. 2:20). This change or transformation comes from the Lord who is the Spirit (2 Cor. 3:18).
2. Rooted in Christ - To walk or to abide
Rootedness in Christ is to establish a strong foundation in Christ and a life centered on Jesus. It is to establish a firm faith in Christ. In Evangelii Gaudium no. 11, we read, “Whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world.” This indicates how important it is to be rooted in Christ and live the Gospel today in the challenging situations of our daily life.
The Church is founded on the person of Jesus Christ with the coming of the Holy Spirit on the day of Pentecost. So, it is very important to be rooted in Christ. It is a way of transformation. Christ is to the Christians what roots are to a tree. A deeply rooted tree stays strong, standing on the ground. Deeply rooted establishes a strong “foundation upon rock” (cf. Lk. 6:48) for future growth and fruitfulness. A Christian who is deeply rooted in Christ will stay strong, standing up in his spiritual life, and will bear ‘much’ fruit. Christ is the source of everything for a Christian. He is the source of power and gives life. Just as roots are the source of life for the tree, so Jesus is the source of life for the Christian. Jesus is the soil of our souls. If Christians remain rooted in Him, they remain secure and grow strong. He is the means by which life is sustained.
We often look above for
help (for miracles) and never look down at how deeply we are rooted in the ground
of Christ. When we have strong, deep roots in Christ, we will have peace and
comfort that can withstand the storms of life. It is like laying the foundation
upon rock (cf. Eph. 2:20). We will withstand all the storms because our lives
have been well built (cf. Lk. 6:46-49). Rooted in Christ is to receive Christ.
It means to believe in Him. It is established in faith that Jesus is our
Saviour and Lord. It is to belong to the body of Christ (cf. 1 Cor. 12:27; Col.
1:18). It is to walk (live) in the truth of Christ through daily conduct
(behaviour or practice). Whatever we do, we do in Christ. We are always
connected to Christ. We are always united with Him, spiritually grounded and
nourished.
2.1. Rooted in Christ in Paul’s
view
Paul often uses the expression “in Christ”. Rooted in Christ indicates that the believers are ‘inseparable from Jesus’ and denotes the ‘deep relationship with Jesus’. It also expresses ‘fellowship (koinōnia) with Christ’ and ‘belonging to Christ’. It is being identified with Christ in his death and resurrection. “To be in Christ” is absolutely necessary for a believer or if one is not in Christ, he/she does not belong to him (cf. Gal. 3:26-27). Paul asserts that “if anyone in Christ”, he/she is a new creation (2 Cor. 5:17). Paul speaks of individuals as being in Christ (e.g. Rom. 8:1; Phil. 1:1, 14; Eph. 3:12; Col. 1:2), but he also speaks whole churches, all together in Christ (e.g. Rom. 12:5; Gal. 1:22; 1 Thess. 1:1; 2:14; 2 Thess. 1:1).
As therefore you received Christ Jesus the Lord, so live in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving (Col. 2:6-7). ‘As you were taught’ confirms the root-digging, foundation-laying (faith through the Scriptures, Tradition and Baptism). Rootedness and foundation depend on the faith called forth by the gospel. The importance of deep roots was well understood in Jewish tradition (Jer. 17:8; Ezek. 31:7; Sir. 40:15).[6]
‘Live in him’ (Col. 2:6) translates the Greek verb peripateo to ‘to live’ literally means ‘to walk ’, which has to do with ethical conduct. Paul uses ‘walk’ in the metaphorical sense (as in Phil. 3:17-18) to mean acting, behaving, or, more broadly, living.[7] It is “to lead a life worthy of the Lord” (Col. 1:10). ‘To walk in the Lord’ is equivalent to ‘walk by the Spirit’ (Gal. 5:16).[8] Being in Christ, therefore, transforms the way Christians live. Paul lists four characteristics: rooted in Christ, built up in Christ, established in the faith, and abounding in thanksgiving. The first three are in the passive voice, “implying that the divine action is essential in Christian growth.”[9]
The image of ‘built up’ merges two images found in 1 Cor. 3:9 (field and building) and Eph. 3:17 (rooted and grounded). ‘Being built’ implies that believers are still under construction and not yet a finished product. ‘Established in the faith’ is strengthened by faith. ‘Abounding in thanksgiving’ is in the active voice. It means that God’s action should evoke thanksgiving. As green leaves are the sign of a healthy tree, thanksgiving is “the unfailing mark of a healthy spiritual life.”[10]
2.2. Rooted in Jesus in the Johannine
model
Here I would like to present how the ‘rootedness in Jesus Christ’ progresses in five important stages in the life of a Christian as a disciple of Christ.
2.2.1. “Come and See” Jesus (Jn.
1:35-51)
Come and See is an invitation from Jesus. ‘Coming’ to Jesus (Jn. 3:21; 5:40; 6:35, 37, 45, etc.) and ‘Seeing’ Jesus (Jn. 6:40) describe faith. Jesus promises eternal life to those who come to Him (Jn. 5:40). On deeper level, ‘seeing Jesus’ provides an insight into the identity of Jesus as “Messiah” which means “Christ” (Jn. 1:41), and eternal life is promised to those who ‘see’ Jesus, “For this is the will of my Father, that everyone who sees the Son and believes in him should have eternal life” (Jn. 6:40).[11] For John, ‘seeing’ is a means of perceiving through faith. Therefore, the response of Jesus, ‘Come and See’ (Jn. 1:39) constitutes the beginning of one’s intimate relationship with Jesus.[12] It is an internal and spiritual perception related to coming to and believing in Jesus”[13] (Jn. 9:7, 15, 19, 21, 25, 39). ‘Those who do not see’ means those who have not come to believe in Jesus. Jesus refers to the Pharisees, who could not believe Him and said that they knew where He was from (Jn. 9:29-30). They pretend and say, ‘we see’, but they are blind to the extent that they are sinners (Jn. 9:41). [14] The object of seeing is the divine work of the Father, for Jesus says, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing” (Jn. 5:19).
The disciples bear witness to what they see (Jn. 1:41-45; 19:35). The two disciples ‘come and see’ where Jesus is staying and remain with him that day (Jn. 1:39). The result of this ‘seeing’ Jesus by Andrew is to go and find his brother Simon to share the good news (Jn. 1:41); and likewise Philip seeks out Nathanael and testifies to what he has seen (Jn. 1:45) with the same words Jesus had said to the first disciples, ‘come and see’ (Jn. 1:46) and in seeing Nathanael makes a full confession of faith (Jn. 1:49).[15] Thus, there is a sharing of faith, and ‘seeing’ refers to the mutuality of the relationship between Jesus and the disciples. The sharing of faith, witnessing to Christ through word and deed, must happen in the Church of Synodality.
2.2.2.
Abide in Jesus (Jn. 13-17)
The verb ‘abide’ primarily means ‘to remain in a place’, ‘to stay overnight’, ‘to dwell’; derivatively it means ‘to remain’, ‘to stay still’.[16] John uses the verb ‘remain’ to express the permanency of the relationship between Father and Son and between Son and Christian believer (disciple).[17] The verb ‘remain’ is used not only in the literal sense of ‘staying’ (Jn. 2:12), but also in the theological sense of ‘abiding’ or ‘indwelling’ (Jn. 15:5). Abiding is an aspect of discipleship and is explicitly expressed in Jn. 15:1-17.[18] The term ‘abide’ describes the connections between Jesus and the disciples. Abiding means wholeness in the relationship.[19]
Jesus asks the disciples to abide in Him to bear much fruit (Jn. 15:4-7), and Jesus assures them that He abides in them. If a disciple does not abide in Jesus, he can do nothing and has to undergo judgement (Jn. 15:6). Not abiding in Jesus is understood as unbelief and calls for judgement. It is through faith in Jesus (cf. 1 Tim 2:15; 2 Tim 3:14), through obedience and abiding in love (Jn. 15:9-10), that one produces much fruit. The expressions ‘abide in me’ and ‘abide in my love’ signify the intimate union of the disciples with Jesus.[20]
The first two disciples who are called by Jesus are said to remain with Jesus. He said to them, ‘Come and see.’ They came and saw where he was staying, and they stayed with him that day (Jn. 1:39). Remaining with somebody is a sign of a relationship, and it marks the relationship as a communion of persons.[21] The Johannine metaphor to ‘remain’ is the primary symbol for the incarnation of the steadfast nature of the love that links God and those who receive and respond to God’s invitation to loving intimacy.[22] Thus, abiding in Jesus seems to be the climax of discipleship, as we see in the call of the first disciples.
2.2.3.
Following Jesus (Jn. 21)
In the Old Testament, the corresponding phrase ‘to follow’ literally means to ‘going behind’ (1 Kgs 19:20); it is used in the sense of ‘pursuing’ (Hos 2:7). Not that Israel should go after God, but that she should ‘walk in his ways’ (Deut. 5:29-30); living in the ways of God (Deut. 13:5); one should ‘follow the qualities of God’, either in historical terms or in ethical terms (Ex. 15:2; Gen. 5:1). In the New Testament, the term is reserved for being a disciple of Christ.[23] ‘Following’ is used for following Christ. In the Synoptic gospels, the relationship between Jesus and disciples is expressed by the term ‘to follow’.[24]
The theme of ‘following’ Jesus appears in Jn. 1:37, 38, 40, 43, and it means more than walking in the same direction, for ‘follow’ is the term par excellence for the dedication of discipleship (Jn. 8:12; 10:4, 27, 12:26; 13:36; 21:19, 22).[25] The verb ‘follow’ often means ‘to follow as a disciple’ (Jn. 1:43; 8:12; 12:26; 21:19, 20, 22).[26] The verb ‘follow’ also has several meanings. In the ordinary sense, it means ‘go with someone’, ‘accompany ’, and is applied to the crowd following Jesus as in Jn. 6:2. Generally, it means ‘follow’, ‘obey’, ‘pursue’ with hostile intentions. Literally, it means ‘come after’, and ‘go behind someone’ (Jn. 11:31). Figuratively, it means ‘follow someone as a disciple’,[27] metaphorically, it is used ‘as an expression of one’s commitment to Jesus’[28] (Jn. 1:44; 8:12; 10:4, 27; 12:26; 21:19, 20, 22) and ‘to be in close association with someone’, especially as a disciple.[29] In John, generally, it means ‘to follow as a disciple’.[30] In Jn. 1:37, it is understood literally, and the ‘following’ is understood as ‘the first step of faith’.[31]
The following is an act of relationship with Jesus and is a definite action of following the historical Jesus (Jn. 1:37; 6:2; 11:31; 13:36, etc.). Following can be also a Christian way of life, that is, following Christ irrespective of time and place (Jn. 8:12; 10:4-5).[32] A disciple follows Jesus, who is the light of the world, and who follows him will not walk in darkness but will have the light of life (Jn. 8:12) and follow him as the shepherd (Jn. 10:4, 27). When Jesus says to Peter, “Follow me” (21:19, 22), he indicates that Peter has to glorify God through his death. Therefore, following Jesus as a disciple can lead one even to sacrifice one’s life for the sake of Jesus and his mission.
2.2.4. Communion with Jesus
Jesus promises that on the day of his departure or ‘hour’ (Jn. 14:20), the disciples will know the intimate union and mutual oneness that he shares with the Father and with the disciples, “In that day you will know that I am in my Father, and you in me, and I in you” (Jn. 14:20). This mutual union and oneness between the Father, the Son, and the disciples is expressed in terms of a binding love relationship and commitment to the commandments, “He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him and manifest myself to him” (Jn. 14:21).[33]
The communion of Jesus with his disciples or believers is expressed through his continued presence with them. “Jesus announces that he will be present to the disciples in a new way, more powerful and intimate than his presence during the earthly ministry that was conditioned by time, place, and religious traditions. What Jesus is promising here is the gift of discipleship itself as a new existence that shares a covenant relationship with the Father and Jesus, and receives the revelation of God’s glory.”[34]
As discipleship is a continuous process, the union with Jesus implies ‘a gradual deepening of insight into the person of Christ’. In the call of the first disciples, they first addressed Jesus “Rabbi” (Jn. 1:38). But, after staying with Jesus, they said, “We have found the Messiah” (Jn. 1:41-42). Philip described Jesus as the “prophet from Nazareth” (Jn 1:45), and Nathanael addressed Jesus as “Son of God, King of Israel (Jn. 1:49).[35] This understanding of Jesus by the disciples brings them into close communion with Jesus in their journey of discipleship. This communion, the ‘Body of Christ’, is the Church.
2.2.5. Rooted in Jesus to bear fruit
Bearing fruit (Jn. 15:1-8) is alternatively expressed as harvesting (Jn. 4:38), shepherding (Jn. 10:1-16; 21:15-19), and fishing (21:3-14). In Jn. 15:1-17, Jesus speaks to his disciples about the attitude and conduct he expects them to display towards one another. Jesus is the true vine (Jn. 15:1), and the disciples are the branches. In the Old Testament, the vine was a symbol for Israel, but she failed to bear the fruit that was expected of her (cf. Ps. 80:8-16; Is. 5:1-10; Jer. 2:21; Ezek. 19:10-14; Hos. 10:1; 14:7). In contrast to Israel in the Old Testament, Jesus, as the new and true Israel, fulfils her divine purpose. Jesus tells his disciples that they are the branches. Disciples who do not bear fruit, that is, who do not demonstrate their discipleship, are useless and will be removed, but disciples who do bear fruit will be pruned so that their fruit may increase. Perhaps Judas was a branch that did not bear fruit and had to be removed (cf. 13:27-30). The aim of the branches is to bear fruit, and bearing fruit is a necessary aspect and demonstration of discipleship[36] that is being deeply rooted in Jesus.
To bear fruit, a disciple has to remain or abide in Jesus and Jesus in the disciple (Jn. 15:4). To remain in Jesus means to remain in fellowship or in communion with Him, so only when the disciples are in a relationship with Jesus will they be able to bear fruit, “I am the vine, and you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing” (Jn. 15:5). Furthermore, Jesus spoke of the need to die to bear much fruit.[37] And it is by bearing much fruit that one proves to be the disciple of Jesus: “By this my Father is glorified, that you bear much fruit, and so prove to be my disciples” (Jn. 15:8).
Fruit-bearing is not just a manifestation of virtue or good works. It involves a deep union with Jesus, the true vine, and ultimately union with God the Father. It is from this union that the disciples bear fruit.[38] Thus, a disciple needs to be always rooted in Jesus, for apart from him, one can do nothing. A disciple has to recognize his or her nothingness and always depend on Jesus like the branch on the vine. A disciple must remain with Jesus to bear fruit.
Conclusion
Roots are essential for the plant to have life; likewise, a connection of intimate communion with Jesus is a necessity if we are to have a full, fruitful life. Just as plants exhibit signs of life depending on the health of their roots, we can exhibit Christ-like qualities if we draw our nourishment from him and his teachings.
The consequences of not being rooted: without adequate nourishment from its life-source, a plant withers and dies. What the metaphors of plants with bad roots or no roots reveal to us is that if we remain disconnected from Christ, then we will be unable to access life to the full. We become much more susceptible to being dragged into negativity without an anchor to provide stability during turbulent times.
As we find in the Gospels (Mk. 4:6, 17; Mt. 13:6, 21), “If there is no root, the tree withers away,” we are reminded of our responsibility as members of the Church have for each other while journeying together. All must be on guard “that no root of bitterness (cf. Heb. 12:15; Deut. 29:18) springs up and causes trouble and by it many become defiled.” There are three ways by which the root of bitterness can cause to deprive God’s grace: by forsaking faith in God (Heb. 3:12), by dropping out of the race (Heb. 12:1) and by our sins (Heb. 2:1-3; 4:1; 6:4-6; 10:29, 35, 39; 12:25). Let us remember that “If one member suffers, all suffer together” says Paul (1 Cor. 12:26).
Apostasy and any other serious sins rarely occur in isolation. Even one person whose heart has become bitter through resentment or any other sin can poison others and thus have a devastating effect on the whole community, the Church, as one rotten apple can spoil the barrel.[39] Mt. 3:10 reads “the ax is laid to the root of the trees; every tree, therefore, that does not bear good fruit is cut down and thrown into the fire” and it reminds us of God’s judgement. It is not a simple pruning of unfruitful branches but the cutting down of the entire tree – implying impending doom for those who do not repent[40] or transform into Christ.
3. Led by the Holy Spirit – Christian Journey
Holy Spirit is the supreme Guide of all our activities. Christian life is a walk in the path of Jesus, the spirit-filled Messiah, or in other words, it is a life deeply rooted in Christ. “Live by the Spirit” or “walk by the Spirit” (Gal. 5:25) is a Spirit-centered and Spirit-controlled lifestyle. Christian life is a “walk according to the Spirit” (Rom. 8:4). It is walking in the direction of Christ. ‘To live by the Spirit’ refers to a life that continuously honours and follows God’s indwelling Holy Spirit.
The people of God are led by the Holy Spirit, for God called them people not according to the flesh but in the Spirit (cf. Gal. 5:16-17) and the Spirit dwells in their hearts as in His temple (Lumen Gentium 9). “And those who belong (rooted in) to Christ Jesus have crucified the flesh with its passions and desires” (Gal. 5:24). Our relationship with Christ crucifies the flesh, and we experience His resurrection (cf. Rom. 6:3-5).
The Spirit is the presence and power of God in the life of the believer, the animating principle of Christian morality and spirituality. The indwelling of the Spirit makes it possible to live victoriously as a disciple of Jesus Christ. Luke summarises the event of Pentecost (Acts 2:1-13) that the Christian identity is grounded in the receiving of the Holy Spirit in Baptism and Confirmation. The Holy Spirit is indispensable to our faith and salvation. It bestows on us the theological virtues of faith, hope and love, from which all other Christian virtues and actions follow (CCC 1812-13). The Spirit produces in us the character of Jesus.[41]
3.1. What it means to be led by
the Holy Spirit
The Holy Spirit (pneuma) works and functions in varied ways. In addition to all His functions, He leads. He guides. The Holy Spirit leads by means of an inward impulse (from within) as well as by external directions. The internal as well as the external operations of the Holy Spirit are essential. ‘To be led by the Spirit’ means to be governed or ruled by Him from within. The power of the Holy Spirit can lead the heart in a direction contrary to worldly things. It leads to holiness and to God. If we live according to the Holy Spirit, we put to death the deeds of the body (flesh), we will live, and for all those who are led by the Spirit of God are sons of God (Rom. 8:13-14), that is, we inherit the Kingdom of God and live as members of God’s family.[42] Holy Spirit enables us to “share in the divine nature” (2 Pet. 1:4; cf. 1 Jn. 3:1). Living as God’s children means being led by the Spirit (Gal. 5:18).
Holy Spirit leads us to the Father through Word (cf. Rom. 8:15; 1 Cor. 12:3). “The Holy Spirit leads us to the Word, and through the Word we go to the Father, in whom all life is completed and all movement is converted into rest.”[43] Holy Spirit reveals our relationship with the Father and the Son.
‘To be led by the Spirit’ means to walk not after the flesh, but after the Spirit and to set our minds on the things of the Spirit (Rom. 8:4-5). Thus we are ‘led by the Spirit’ both actively and passively: actively with respect to His prompting, inspiration, passively on our part as we submit to those promptings and inspirations. The Holy Spirit speaks effectually to the conscience, enlightens the understanding, regulates the desires and orders the conduct of those who submit themselves unto Him. Thus, ‘To be led by the Spirit of God’ means to be under His guidance and rule.[44] To be led of the Spirit implies the surrender to His work as He convinces of sin, and cleanses soul and body for His temple. It is as the indwelling Spirit, filling, sanctifying, and ruling the heart and life, that He enlightens and leads.[45]
The Holy Spirit leads in three distinct operations. First, He communicates life and grace, a new nature (cf. Ezek. 36:26). Second, He stirs that life into action and gives more grace (cf. Phil. 2:13). The Life becomes the Light. Third, He directs the action into the performance of duty, that is, He directs our actions by enlightening our understanding, guiding our inclinations, and moving our wills to do that which is pleasing unto God. The Holy Spirit leads us to Christ, who is the fullness of God, and confirms us more and more to the image of Christ.[46] The man of the world is led by ‘the spirit of the world’, the spirit that is at work in the sons of disobedience (Eph. 2:2).
3.2. Holy Spirit leading the Synod on
Synodality
The Spirit of God, who illuminates and vivifies this ‘journeying together’ of the Churches, is the same Spirit who works in the mission of Jesus, promised to the Apostles and to the generations of disciples who hear God’s Word and put it into practice. The Spirit, according to the Lord’s promise, does not limit himself to confirming the continuity of the Gospel of Jesus, but will illuminate the ever new depths of his Revelation and inspire the decisions necessary to sustain the Church’s journey (cf. Jn. 14:25–26; 15:26–27; 16:12–15; Preparatory Document, no.16).
The Church can be renewed by the action of the Holy Spirit, listening together to what God has to say to his people (Vademecum, 8). We are all invited to listen to one another in order to hear the promptings and inspirations of the Holy Spirit, who comes to guide our human efforts, breathing life and vitality into the Church and leading us into deeper communion for our mission in the world (Vademecum, 9-10).
The temptation of wanting to lead ourselves instead of being led by God is a pitfall that must be avoided. 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 (Is. 64:8), (Vademecum, 21). John writes, “Do not believe every spirit, but test the spirits to see whether they are of God; for many false prophets have gone into the world” (1 Jn. 4:1).
Instead of focusing only on what is not going well (problems), let us appreciate where the Holy Spirit is generating life and see how we can let God work more fully. Therefore, the experience of synodality should not focus first and foremost on structures, but on the experience of journeying together to discern the path forward, inspired by the Holy Spirit (Vademecum, 21).
This synodal 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 not only confirms 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 (Jn. 14:25-26; 15:26-27; 16:12-15); (Preparatory Document no. 16; Vademecum, 27).
3.3. Discerning the Voice of the Holy Spirit
Docility to the spirit (being led) presupposes the discernment of his voice. Discernment is difficult, and yet it is a must. All are expected to have the ability to know the will of God and to discern the best (Rom. 2:18). A calm, introspective attitude is the only way to listen to the Spirit’s voice. The Christian is expected to hear the voice of the Spirit and submit to it in the calm secrecy of his heart.[47]
The criteria in discerning the voice of the Spirit are the two external criteria, namely, the Holy Scriptures and the official teaching of the Church. The Holy Spirit never prompts anyone to act contrary to the Scriptures (He is the author).[48] The Holy Spirit acts in full conformity with Christ. It points to Christ. It draws deeper into Christ (cf. 1 Cor. 12:3; 1 Jn. 4:2-3). The other criterion is Sacred Teachings of the Church or the doctrine of faith, for the Holy Spirit was given primarily ‘to his beloved spouse, the Church’ (1 Jn. 4:6). It refers to the official magisterium of the Church.[49] The internal criterion is peace, joy, and certitude that one experiences within. The Holy Spirit radiates peace and joy (cf. Gal. 5:22; Rom. 14:17; Rom. 8:6). When one is led by the Spirit, one begins to experience the final destiny: “enter into the joy of your master” (Mt. 25:21) and receives joy and peace (Jn. 14:27) and the source of joy and peace is the Holy Spirit (Jn. 20:22).[50]
Evangelii Gaudium (Art. 14) speaks of the need to be ‘attentive to the promptings of the Holy Spirit who helps us together to read the signs of the times’. Pope Francis pointed out that the Church needs to be synodal so that it can listen to God communicating at this time of history, in Christ through the Spirit. But the Church listens to the Spirit when all listen to one another, and all listen to the Holy Spirit, the Spirit of Truth (Jn. 14:17), to know what he says to the Churches (Rev. 2:7, 11, 17, 29; 3:6, 13, 22).[51]
3.4. Union / Communion with the Holy
Spirit
The communion with the Holy Spirit is love. Jesus prayed that “the disciples 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 (Vademecum, 22). Our journey of building a synodal Church is inspired by two “images” from Scripture. One emerges in the representation of the community scene that constantly accompanies the journey of evangelization; the other refers to the experience of the Spirit in which Peter and the early community recognize the risk of placing unjustified limits on faith sharing. The synodal experience of journeying together, following the Lord and in obedience to the Spirit, will be able to receive decisive inspiration from meditation on these two traits of revelation (Preparatory Document no. 16). In a synodal style, we make decisions through discernment of what the Holy Spirit is saying through our whole community.
3.5. Led by the Spirit results in the Fruit
of the Spirit
A Christian life led by the Holy Spirit results in the fruit of the Spirit (Gal. 5:18, 22-23). The fruit of the Spirit is the life of Christ lived out in a Christian. If we are bearing the fruit, then we are reflecting the very image of Christ. We can only bear the fruit by the power of the Holy Spirit and “you will know them by their fruits” (Mt. 7:16). The Holy Spirit inspires from within so that we can glorify the Father by our actions and choices. This means bearing the fruit of the Spirit (Gal. 5:22-23). It is transforming ourselves into Christ, who himself was led by the Spirit on his earthly journey (Lk. 4:1). So, the ideal is to reproduce Jesus in us. It is the Spirit that illumines, enkindles our souls until they are transformed into Jesus. This is the sanctifying work of the Holy Spirit.
The Holy Spirit gives ‘new’ life (2 Cor. 3:6). The Church being led by the Holy Spirit means it destroys all the bad, all the earthly and all the humanly weak and infuses new life and the full participation in the life of God.
The Holy Spirit evokes our faith (1 Cor. 2:4; 1 Thess. 1:5), the basis of Christian life. Faith is the sure path to the summit (St. John of the Cross). It is the first fundamental communication with God. The Holy Spirit, the Comforter, gives hope. The virtue of hope achieves intimate contact with God.
“God’s love has been poured into our hearts through the Holy Spirit” (Rom. 5:5). The Holy Spirit is the infinite and personal love of God. The most perfect love is Charity (cf. 1 Cor. 13:4-7), which is the most perfect image of the Holy Spirit. Charity is the road to the attainment of sanctity. It is also the foundation for Christian perfection: “to transform ourselves into Jesus to reproduce the ideal of the Father and to clothe ourselves with His glory, for Jesus is the ideal and the glory of the Father.”[52]
The Holy Spirit leads us to the obedience of God. It transforms and shapes one’s conduct. It is to submit ourselves to God through love. Holy Spirit sanctifies our souls. The Holy Spirit bestows freedom.
The fruit of the Synod on synodality is the profound communion that exists in Christ’s Church (Episcopalis Communio, no. 10). “He who is united to the Lord becomes one spirit with him” (1 Cor. 6:17). ‘To be led by the Spirit’ is an ongoing relation to God through Christ. It puts in a new relationship with God (Abba). Those ‘led by the Spirit’ are children of God (Rom. 8:14). The indwelling of the divine Spirit enables us to “share in the divine nature” (2 Pet. 1:4). Living as God’s children means being led by the Spirit (Gal. 5:18). We belong to God’s family; we are one family and so we journey together.
Conclusion
The Holy Spirit is the Promise of Jesus to dwell in us forever (Jn 14:16-17). The Spirit, the infinite love of God, dwells in us for we are his temple (1 Cor 3:16). God dwells in us because of his love. Without the indwelling of God’s Spirit in us, we cannot transform ourselves into Christ. “Anyone who does not have the Spirit of Christ does not belong to him” (Rom 8:9).
Jesus is the Word who breathes forth Love (Holy Spirit). From Love springs the loving wisdom which accomplishes our resemblance to the Word of God, our transformation into Christ (St. Thomas Aquinas). Our cooperation with the Holy Spirit is our consecration (literally ‘separation’). We are consecrated temples of the Holy Spirit on the day of our Baptism. We are consecrated to God. Therefore, all ‘darkness’ must be dispelled, all ‘idols’ are to be thrown out (cf. 2 Cor. 6:14-16) of the Church. There must be separation from all that is impure and earthly, so that the Divine Spirit may enter.
All these fruits of the Holy Spirit indicate that we are transformed into Christ, which is the renewal of the Church.
Spirit of Synodality in the Telugu Region
Rootedness in Christ contains three key synodal elements: Communion, Participation, and Mission. Communion expresses the very nature of the Church, and the Church has received the mission of proclaiming and establishing the Kingdom of God. Communion and Mission remain theoretical unless we find the concreteness through the participation of all.
I would like to suggest few directions for action plan for the Telugu Catholic Church to be rooted in Christ and we, journeying together, transform into the image of Christ: ‘inverted pyramid’ of Church structure, revised, contextualised, qualitative priestly formation, administration of parishes in the spirit of Synodality, promote unity in the Church, faith formation and catechesis in all the stages of Christian life, empowerment of the lay faithful with the teachings of the Church, inclusion of women (lay and religious) in the ministries of the Church, promote creative digital evangelization keeping the directives of the Church, more focus on mission and evangelization (reading the signs of the time), Eco-care and sensitivity…etc.
Questions for Group Discussion:
1.
How can I practice the three-fold
Synodal elements, viz., Communion, Participation and Mission, to be rooted in
Christ, and what is the Action Plan for the Telugu Catholic Church?
2.
How can I discern the voice of the Holy
Spirit for the Synod on Synodality in the present scenario of the Catholic
Church in the Telugu Region?
[1] Pope Francis, Address of His
Holiness, Ceremony commemorating the 50th Anniversary of the
Institution of the Synod of Bishops, 17 October 2017.
[2] Saint John
Chrysostom, Explicatio in Ps. 149: PG 55, 493, as quoted in Address of
His Holiness Pope Francis, Ceremony commemorating the 50th
Anniversary of the Institution of the Synod of Bishops.
[3] All the N.T. references are
quoted from Nestle-Aland, Greek-English New Testament, XXVII edition. O.T.
references are quoted from The New Revised Standard Version, Catholic Edition
for India, 1991.
[4] William S. Kurz, Acts of the
Apostles, Catholic Commentary on Sacred Scripture, Baker Academic,
Michigan, 2013, p. 479.
[5] Ambrose, On the Sacraments
5.3.17 as quoted in William S. Kurz, Acts of the Apostles, Catholic
Commentary on Sacred Scripture, Baker Academic, Michigan, 2013, p. 57. Here,
intoxicated is the opposite of physical drunkenness.
[6] Cf. James D. G.
Dunn, The New International Greek Testament Commentary: Epistles to the
Colossians and to Philemon, W.B. Eerdmans, Michigan, 1996, pp. 138-143
[7] Cf. Dennis Hamm, Catholic
Commentary on Sacred Scripture: Philippians, Colossians, Philemon, Baker
Academic, Michigan, 2013, p. 212.
[8] James D. G. Dunn, p. 140.
[9] Murray J. Harris, Exegetical
Guide to the Greek New Testament: Colossians and Philemon (Second Edition),
Academic, Nashville, 2010, p. 89.
[10] Beare, The
Epistle to the Colossians, p. 189, as quoted in David E. Garland, NIV
Application Commentary, Colossians and Philemon, Zondervan, Michigan, 1998, p.
140.
[11] Cf. Rekha M. Chennattu, Johannine
Discipleship as a Covenant Relationship, Hendrickson Publishers, Peabody,
Massachusetts p. 31.
[12] Cf. D. A. Carson, Gospel
According to John, Inter-Varsity Press, Leicester, 199, p. 155.
[13] Paul Palatty, Discipleship
and the New Covenant: A Biblical and Spiritual Look into the Johannine Idea of
Discipleship, I. I. S. Publications, Bangalore 1999, pp. 109-110.
[14] Ibid., p. 113.
[15] Cf. Marie Noël Keller, “Discipleship
in John: an Invitation to See” in BT, 38 (2000), pp. 88-89.
[16] Hauck, “abide”
in TDNT, vol. IV, p. 574.
[17] Cf. Raymond E. Brown, The
Gospel According to John (I-XII), AB, vol. 29, The Anchor Bible,
Doubleday, New York, 1966, p. 510.
[18] Cf. Rekha M. Chennattu, Johannine
Discipleship as a Covenant Relationship, p. 30-32.
[19] Cf. Craig R. Koester, The Word of
Life: a Theology of John’s Gospel, William B. Eerdmans Publishing Company,
Grand Rapids, Michigan, 2008, p. 195.
[20] Cf. Eldho Puthenkandathil, Philos:
a Designation for the Jesus-Disciple Relationship, an
Exegetico-Theological Investigation of the Term in the Fourth Gospel,
Dissertation, Peter Lang, Frankfurt am Main, 1993, pp. 200-203.
[21] Cf. Paul Palatty, Discipleship
and the New Covenant, pp. 149-150.
[22] Wes Howard-Brook, Becoming
Children of God: John’s Gospel and Radical Discipleship, Orbis Books, New
York, 1994, pp. 68-69.
[24] Cf. Paul Palatty, Discipleship
and the New Covenant, p. 85; cf. Raymond F. Collins, These Things Have
Been Written, p. 51.
[25] Cf. Raymond E. Brown, The
Gospel According to John (I-XII), p. 78.
[26] D. A. Carson, Gospel
According to John, p. 154.
[27] Walter Bauer
“Following“, in BDAG, p. 31.
[28] Rekha M. Chennattu, Johannine
Discipleship as a Covenant Relationship, p. 29.
[29] Frederick William Danker, The
Concise Greek-English Lexicon of the New Testament, University of Chicago
Press, Chicago, 2009, p. 13.
[30] C. K. Barrett, Gospel According
to St John: an Introduction with Commentary and Notes on the Greek Text,
SPCK, London 1987, p. 180.
[31]
Rudolf Schnackenburg, The Gospel According to St John: Introduction and
Commentary on Chapters 1-4, vol. 1, The Crossroad Publishing Company, New
York, 1982, p. 308.
[32] Cf. Paul Palatty, Discipleship
and the New Covenant, pp. 85-86.
[33] Cf. Rekha M. Chennattu, Johannine
Discipleship as a Covenant Relationship, pp. 107-108.
[34] Ibid., p. 108.
[35] Cf. Jose Maniparampil, The
Gospel According to the Beloved Disciple: a Textbook for the Gospel of John,
Claretian Publications, Bangalore 2011, p. 200.
[36] Cf. Cornelis Bennema, Excavating
John’s Gospel: Character Studies in the Gospel of John, Primalogue,
Bangalore, pp.163-165.
[37] Ibid., pp. 165-166.
[38] Cf. Thomas L. Brodie, The
Gospel According to John: a Literary and Theological Commentary, Oxford
University Press, New York, 1993, p. 480.
[39] Mary Healy, Catholic
Commentary on Sacred Scripture: Hebrews, Baker Academic, Michigan, 2016, p.
320.
[40] Curtis Mitch and Edward Sri, Catholic
Commentary on Sacred Scripture: The Gospel of Mathew, Baker Academic,
Michigan, 2010, pp. 66-67.
[41] William S. Kurz, Acts of the
Apostles, Catholic Commentary on Sacred Scripture, Baker Academic,
Michigan, 2013, pp. 56-57.
[42] Cf. A W Pink, The Holy Spirit,
Omega Book World, Bangalore, 2020, pp. 111-116.
[43] Luis M. Martinez, True
Devotion to the Holy Spirit, Sophia Institute Press, Manchester, 2000, p.
16.
[44] Ibid.
[45] Cf. Andre Murray, Spirit of
Christ, Christian Literature Crusade, Fort Washington, 1974, pp. 126-132.
[46] Ibid.
[47] Cf. Luis M. Bermejo, The Spirit
of Life, Gujarat Sahitya Prakash, Anand, Gujarat, 1997, pp. 209-213.
[48] Cf. A W Pink, The Holy Spirit,
pp. 111-116.
[49] Cf. Luis M. Bermejo, The
Spirit of Life, Gujarat Sahitya Prakash, Anand, Gujarat, 1997, pp. 213-219.
[50] Ibid., pp. 219-224.
[51] Pope Francis, Address of His
Holiness, Ceremony commemorating the 50th Anniversary of the
Institution of the Synod of Bishops, 17 October 2017. Also see Ormund Rush,
“Inverting the Pyramid: The Sensus Fidelium in a Synodal Church” in Theological
Studies 2017, Vol. 78 (2), pp. 299-325.
[52] Luis M. Martinez, True
Devotion to the Holy Spirit, p. 72.
No comments:
Post a Comment