Why is a synod invoked

Pre-synodal assemblies at a continental level will continue and are expected to conclude with the drafting of a final document by each conference that will be sent to the Vatican office for the Synod of Bishops.

A second draft of the instrumentum laboris then will be compiled and sent to participants in the Ordinary Synod of Bishops set for October , marking the final, universal level of the synod. In an interview with Vatican News published May 21 to coincide with the announcement of the synod process, Cardinal Mario Grech, secretary general of the Synod of Bishops, said the event was delayed largely due to ongoing complications with travel and group gatherings due to the coronavirus pandemic.

Follow Elise Ann Allen on Twitter: eliseannallen. In part, it is designed to make church governance more open and inclusive of all its members. What is a synod in the first place? Over time, as the power of the papacy grew, ecumenical councils continued to be called, but regional synods diminished in importance. After the Protestant Reformation in the 16th century, such gatherings of Catholic bishops happened infrequently, and only with express permission of the Pope.

Meanwhile, even ecumenical councils became rare — only two were held in years. The communion of Churches with each other in the one universal Church illuminates the ecclesiological meaning of the collegial "we" of the episcopate gathered in unity cum Petro et sub Petro. Local Churches are communitarian subjects that make the one People of God real in a novel way in different cultural contexts, and they share their gifts in a reciprocal exchange in order to promote "bonds of close communion" [70].

The variety of local Churches - with their own ecclesiastical disciplines, liturgical rites, theological heritage, spiritual gifts and canonical norms - "is splendid evidence of the Catholicity of the undivided Church" [71]. The ministry of Peter, the centrum unitatis, "protects legitimate differences, while at the same time assuring that such differences do not hinder unity but rather contribute toward it" [72].

The Petrine ministry is there to serve the unity of the Church and guarantees the distinct character of each local Church. Synodality describes the path to follow to promote the Catholicity of the Church with the discernment of the paths to be taken together in the universal Church and distinctly in each local Church. The Church is apostolic in three senses: inasmuch as she has been and continues to be built on the foundations of the Apostles cf.

Ephesians 2,20 ; inasmuch as, with the assistance of the Holy Spirit, she preserves and hands on their teachings cf. Acts 2,42; 2 Timothy 1, ; inasmuch as she continues to be led by the Apostles through the College of Bishops, their successors and Pastors in the Church acts 20,28 [73].

We are focusing here on the relationship between the synodal life of the Church and the apostolic ministry that is made real in the ministry of Bishops in collegial and hierarchical communion with each other and with the Bishop of Rome. It affirms that apostolic succession comes about through the consecration of Bishops, which confers on them the fullness of the sacrament of Orders and incorporates them into collegial and hierarchical communion with the head and members of the College [75].

It declares, therefore, that the ministry of Bishops, which corresponds to and derives from the ministry of the Apostles, is collegial and hierarchical. It illustrates the link between the sacramentality of the episcopate and episcopal collegiality, going beyond the interpretation that uncouples episcopal ministry from its sacramental root and weakens its collegial dimension, something confirmed by Tradition [76].

In this way, in the context of the ecclesiology of communion and collegiality, it complements the doctrine of Vatican I on the Bishop of Rome as "visible principle and foundation of unity of both the Bishops and of the faithful" [77].

It is possible to go deeper into the theology of synodality on the basis of the doctrine of the sensus fidei of the People of God and the sacramental collegiality of the episcopate in hierarchical communion with the Bishop of Rome.

This ecclesiological vision invites us to articulate synodal communion in terms of "all", "some" and "one". On different levels and in different forms, as local Churches, regional groupings of local Churches and the universal Church, synodality involves the exercise of the sensus fidei of the universitas fidelium all , the ministry of leadership of the college of Bishops, each one with his presbyterium some , and the ministry of unity of the Bishop of Rome one.

The dynamic of synodality thus joins the communitarian aspect which includes the whole People of God, the collegial dimension that is part of the exercise of episcopal ministry, and the primatial ministry of the Bishop of Rome. This correlation promotes that singularis conspiratio between the faithful and their Pastors [78], which is an icon of the eternal conspiratio that is lived within the Trinity. The Church thus "constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfilment in her" [79].

In the Medieval Church a principle of Roman law was used: Quod omnes tangit, ab omnibus tractari et approbari debet what affects everyone should be discussed and approved by all. In the three domains of the life of the Church faith, sacraments, governance , 'tradition combined a hierarchical structure with a concrete regime of association and agreement', and it was considered to be an apostolic procedure or tradition" [80]. This axiom should not be understood in the sense of conciliarism on the ecclesiological level or of parliamentarianism on a political level.

It is more helpful to think in terms of exercising synodality at the heart of ecclesial communion. In the Catholic and apostolic vision of synodality there is a reciprocal relationship between the communio fidelium, the communio episcoporum and the communio ecclesiarum.

The concept of synodality is broader than that of collegiality because it includes the participation of all in the Church and that of all the Churches. Collegiality in the strict sense denotes the assertion and expression of the communion of the People of God in the ranks of Bishops, in other words in the college of Bishops cum Petro et sub Petro, and - through that - communion between all Churches.

The notion of synodality implies collegiality and vice versa, inasmuch as they both, being different, support and authenticate each other.

A synodal Church is a Church of participation and co-responsibility. Participation is based on the fact that all the faithful are qualified and called to serve each other through the gifts they have all received from the Holy Spirit. The authority of Pastors is a specific gift of the Spirit of Christ the Head for the upbuilding of the entire Body, not a delegated and representative function of the people. On this point it is worth clarifying two things.

The first is about the significance and value of consulting everyone in the Church. The distinction between deliberative and consultive votes must not allow us to underrate the opinions expressed and votes made in various synodal assemblies and councils. The expression votum tantum consultivum, which indicates the weight of evaluations and proposals in such august assemblies, is inadequate if it is understood according to the mens of civil law in its various expressions [81].

The consultation that takes place in synodal assemblies is actually different, because the members of the People of God who take part in them are responding to the summons of the Lord, listening as a community to what the Spirit is saying to the Church through the Word of God which resonates in their situation, and interpreting the signs of the times with the eyes of faith.

In the 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 taking pastoral decisions which correspond as closely as possible to God's will. So, in coming to formulate their own decisions, Pastors must listen carefully to the wishes vota of the faithful.

Canon law stipulates that, in certain cases, they must act only after having sought and obtained the various opinions according to juridically established procedures [82]. The second clarification regards the function of governing proper to Pastors [83]. There is to be no distance or separation between the community and its Pastors - who are called to act in the name of the only Pastor - but a distinction between tasks in the reciprocity of communion. A synod, an assembly, a council cannot take decisions without its legitimate Pastors.

The synodal process must take place at the heart of a hierarchically structured community. In a diocese, for example, it is necessary to distinguish between the process of decision-making through a joint exercise of discernment, consultation and co-operation, and decision-taking, which is within the competence of the Bishop, the guarantor of apostolicity and Catholicity.

Working things out is a synodal task; decision is a ministerial responsibility. A correct exercise of synodality must contribute to a better articulation of the ministry of the personal and collegial exercise of apostolic authority with the synodal exercise of discernment on the part of the community. To sum up, in the light of its normative sources and its theologal foundations, which we have recalled in chapters 1 and 2, we can conclude with a precise description of synodality as an essential dimension of the Church.

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.

This modus vivendi et operandi works through the community listening to the Word and celebrating the Eucharist, the brotherhood of communion and the co-responsibility and participation of the whole People of God in its life and mission, on all levels and distinguishing between various ministries and roles. In a more specific sense, which is determined from a theological and canonical point of view, synodality denotes those structures and ecclesial processes in which the synodal nature of the Church is expressed at an institutional level, but analogously on various levels: local, regional and universal.

These structures and processes are officially at the service of the Church, which must discover the way to move forward by listening to the Holy Spirit.

Finally, synodality designates the programme of those synodal events in which the Church is called together by the competent authority in accordance with the specific procedures laid down by ecclesiastical discipline, involving the whole People of God in various ways on local, regional and universal levels, presided over by the Bishops in collegial communion with the Bishop of Rome, to discern the way forward and other particular questions, and to take particular decisions and directions with the aim of fulfilling its evangelising mission.

The theological understanding of synodality in the perspective of the ecclesiology of Vatican II invites us to reflect on practical ways of putting it into practice. It is a matter of reviewing, in broad brush-strokes, what is currently stipulated canonically to bring out its meaning and possibilities, and to give it new energy, at the same time discerning the theological outlook for developing it correctly. This chapter takes its cue from the synodal calling of the People of God , goes on to describe synodal structures at local, regional and universal levels, and indicates the various subjects involved in synodal processes and events.

The entire People of God is challenged by its fundamentally synodal calling. The circularity of the sensus fidei with which all the faithful are endowed, the discernment carried out at the various levels on which synodality works and the authority of those who exercise the pastoral ministry of unity and governance shows the dynamic of synodality.

In this perspective, the participation of the lay faithful becomes essential. They are the immense majority of the People of God and there is much to be learnt from their participation in the various forms of the life and mission of ecclesial communities, from popular piety and generic pastoral care, as well as their specific competency in various sectors of cultural and social life [84]. Consulting them is thus indispensable for initiating processes of discernment in the framework of synodal structures.

We must, therefore, overcome the obstacles created by the lack of formation and recognised spaces in which the lay faithful can express themselves and act, and by a clerical mindset which runs the risk of keeping them on the edges of ecclesial life [85].

This requires a priority commitment in the task of forming a mature ecclesial sense, which, at the institutional level, needs to be transformed into a regular synodal process. There also needs to be a decisive promotion of the principle of co-essentiality between hierarchical gifts and charismatic gifts in the Church on the basis of the teaching of Vatican II [86].

This entails involving communities of consecrated women or men, the movements and new ecclesial communities. In some cases, they also offer examples of integrating different ecclesial vocations in the perspective of the ecclesiology of communion. Furthermore, "As is the case with all Christian vocations, the ministry of theologians, as well as being personal, is also both communal and collegial" [88].

Ecclesial synodality therefore needs theologians to do theology in a synodal way, developing their capacity to listen to each other, to dialogue, to discern and to harmonise their many and varied approaches and contributions. The synodal dimension of the Church must be brought out by enacting and directing discernment processes which bear witness to the dynamism of communion that inspires all ecclesial decisions. Synodal life is expressed in structures and processes which lead, through various phases preparation, celebration, reception , to synodal events in which the Church is called together in accordance with the various levels of implementing her essential synodality.

This task demands listening carefully to the Holy Spirit, fidelity to the teaching of the Church and, at the same time, creativity, in order to discover and set in motion the most suitable instruments for the ordered participation of all, for the mutual exchange of gifts, for an incisive reading of the signs of the times, for effective planning for mission.

To this end, implementing the synodal dimension of the Church must integrate and update the heritage of the ancient ordering of the Church by means of the synodal structures inspired by Vatican II , and must be open to the creation of new structures [89]. The first level on which synodality is exercised is the local Church. The historical, linguistic and cultural links that mould interpersonal communication in the local Church and describe its particular features facilitate the adoption of a synodal style in its daily life and are the basis for effective missionary conversion.

In the local Church Christian witness is embodied in specific human and social situations, which allows for an incisive initiation of synodal structures which serve mission. As Pope Francis has emphasised, "only to the extent that these organisations keep connected to the 'base' and start from people and their daily problems, can a synodal Church begin to take shape" [91].

They are actually a grace-filled event in which the People of God living in a particular Church is called together and gathers in the name of Christ, under the presidency of the Bishop, in order to discern pastoral challenges, to seek together the ways to go in mission and, listening to the Spirit, to co-operate actively in making appropriate decisions.

They are both called to give a real profile for the participation of all the members of the People of God in mission according to the logic of "all", "some" and "one". The participation of "all" is put in motion through consultation in the process of preparing the Synod, with the aim of reaching all the voices that are an expression of the People of God in the local Church.

Those who take part in Assemblies or Synods ex officio, and those who are elected or are appointed by the Bishop are the "some" whose task it is to celebrate the Diocesan Synod or Eparchial Assembly. It is essential that, taken as a whole, the participants give a meaningful and balanced image of the local Church, reflecting different vocations, ministries, charisms, competencies, social status and geographical origin.

The Bishop, the successor of the Apostles and Shepherd of his flock who convokes and presides over the local Church Synod [95], is called to exercise there the ministry of unity and leadership with the authority which belongs to him.

In the local Church, it is laid down that there should be various permanent organisms whose task it is to assist the ministry of the Bishop in various ways in his ordinary pastoral leadership of the Diocese: the Diocesan Curia, the College of Consultors, the Chapter of Canons and the Financial Council. Vatican Council II stipulated that the Council of Priests and the Diocesan Pastoral Council [96] be set up as permanent bodies for the exercise and promotion of communion and synodality.

The Council of Priests was presented by Vatican II as a "council or senate of priests who represent the presbyterium " and its aim is "to help the Bishop in governing the Diocese". The Bishop is, in fact, called to listen to the priests, to consult them and to dialogue with them "about the pastoral needs and the good of the Diocese" [97].

Given its nature, the frequency of its meetings, its procedure and the objectives to which it is committed, the Diocesan Pastoral Council is proposed as the most appropriate permanent structure for implementing synodality in the local Church. In various local Churches, to boost the implementation of the teaching of Vatican II , there are Assemblies which express and promote communion and co-responsibility and contribute to integrated pastoral planning and its evaluation.

The parish is the community of the faithful which incarnates the mystery of the Church in a visible, immediate and everyday form. The parish is where we learn to live as disciples of the Lord in a network of fraternal relationships and experience communion in the variety of vocations and generations, charisms, ministries and competencies, forming a genuine community where everyone jointly lives out his or her mission and service, harmonising the specific contributions of them all.

In the parish there are two structures which have a synodal character: the parish pastoral council and the financial council, with lay participation in consultation and pastoral planning. In this sense it seems necessary to review the canonical norm which at present only suggests that there should be a parish pastoral council and to make it obligatory, as the last Synod of the Diocese of Rome did [99]. Bringing about an effective synodal dynamic in a local Church also requires that the Diocesan Pastoral Council and parish pastoral councils should work in a co-ordinated way and be appropriately upgraded [].

The regional level in the exercise of synodality is the one experienced in groupings of local Churches present in the same region: a Province, as happened above all in the Church of the first centuries, or a country, a continent or part of one.

These were "organically united" groupings, where bishops "pooled their abilities and their wills for the common good", moved "by the communion of fraternal charity and zeal for the universal mission" []. Shared historical origins, cultural homogeneity, the need to face up to similar challenges in mission gave them a new way of making the People of God present in various cultures and contexts.

To live synodality at this level enhances the journey local Churches make together, strengthens their spiritual and institutional connections, contributes to the exchange of gifts and harmonises their pastoral choices [].

In particular, synodal discernment can inspire and encourage shared choices which will mean "sparking new processes for evangelising culture" []. Since the first centuries, both in the East and in the West, Churches founded by an Apostle or one of his co-workers have played a specific role in their Province or Region, inasmuch as their Bishop was recognised, according to circumstances, as their Metropolitan or Patriarch. This has brought about specific synodal structures, in which the Patriarchs, Metropolitans and Bishops of individual Churches are explicitly called to promote synodality []; this task becomes greater through a growing awareness of episcopal collegiality, which must be expressed on the regional level, too.

Particular Councils celebrated on a regional level are the specific structure for the exercise of synodality in a grouping of local Churches []. Actually, they envisage the participation of the People of God in the processes for discerning decisions in a way that expresses collegial communion not only between Bishops, "but with all the components of that portion of the People of God entrusted to them" and, consequently, "communion between the Churches", making them "a fitting place for decisions of greater importance, especially regarding the faith" [].

As well as confirming the extent to which exercising synodal discernment is in the areas of doctrine and policy is appropriate in these Councils, the Code of Canon Law stresses their pastoral character []. National or regional Episcopal Conferences are a recent institution, which emerged in the context of the rise of nation states and as such were given a higher profile by Vatican II [] in the perspective of the ecclesiology of communion. They demonstrate episcopal collegiality and their principal objective is co-operation between Bishops for the common good of the Churches entrusted to them, to support their mission in their respective nations.

Their ecclesiological importance has been re-stated by Pope Francis , who has called for a doctrinal study of their characteristics, too []. The way to do this is to reflect on the ecclesiological nature of Episcopal Conferences, on their canonical status and on their specific features, with reference to the exercise of episcopal collegiality and to the establishment of a more coherent synodal life on the regional level.

In this perspective, it is necessary to pay attention to experiences built up over the last decades, as well as the traditions, theology and law of the Eastern Churches [].

The importance of Episcopal Conferences in promoting the synodal journey of the People of God lies in the fact that "the individual Bishops represent each his own Church" []. The development of an effective methodology of participation, with appropriate procedures for consulting the faithful and acceptance of different ecclesial experiences in the phase of working out the pastoral orientations that have come from Episcopal Conferences, with lay people participating as experts, helps to enhance these structures of episcopal collegiality to assist in the implementation of synodality.

Ecclesial conventions organised by Episcopal Conferences, for example the ten-yearly conventions of the Church in Italy, are important for initiating synodal processes on a national level []. On the level of the universal Church, a more precise procedure in the preparation of the Assemblies of the Synod of Bishops allows Episcopal Conferences to contribute more productively to synodal processes involving the entire People of God, through consultation of the lay faithful and experts in the preparatory phase.

In the Eastern Catholic Churches, a Patriarchate is a synodal structure that gives expression to communion between the Churches in a province or region which have the same theological, liturgical, spiritual and canonical heritage []. In Patriarchal Synods, the exercise of collegiality and synodality demands harmony between the Patriarch and the other Bishops inasmuch as they represent their Churches. A Patriarch promotes unity in diversity and Catholicity through the communion of the faithful in one and the same Patriarchal Church, in communion with the Bishop of Rome and the universal Church.

The same reasons that led to the birth of national Episcopal Conferences led to the creation of Councils of Episcopal Conferences at the level of macro-regions or continents and, in the case of Eastern rite Catholic Churches, of the Assembly of Hierarchs of Churches sui juris and of the Council of Patriarchs of Eastern Catholic Churches.

These structures encourage consideration of the inculturation of the Gospel in different contexts, keeping in mind the challenge of globalisation, and play their part in manifesting "the beauty of the varied face of the Church" in its Catholic unity []. Their ecclesiological significance and canonical status should be studied in depth, bearing in mind the fact that they can encourage processes of synodal participation in "each major socio-cultural region" [], starting from the specific conditions of life and culture that mark the Churches which are part of them.

Synodality as an essential dimension of the Church is expressed on the level of the universal Church in the dynamic circularity of the consensus fidelium, episcopal collegiality and the primacy of the Bishop of Rome. On this basis, the Church is asked from time to time to respond - in fidelity to the depositum fidei and in creative openness to the voice of the Spirit - to particular circumstances and challenges; she is called to set in motion a process of listening to all the subjects who together form the People of God in order to agree in discerning the truth and on the missionary path to take.

This ecclesiological context is the background of the specific ministry of the Bishop of Rome concerning the exercise of synodality on the universal level. The Pope is not, by himself, above the Church; but within it as one of the baptised, and within the College of Bishops as a Bishop among Bishops, called at the same time - as Successor of Peter - to lead the Church of Rome which presides in charity over all the Churches" []. The College of Bishops carries out an irreplaceable ministry in the exercise of synodality on the universal level.

In fact, inasmuch as it intrinsically contains within itself its Head, the Bishop of Rome, and acts in communion with him, it is "the subject of supreme and full power over the universal Church" []. An Ecumenical Council is the fullest and most solemn event giving expression to episcopal collegiality and ecclesial synodality on the level of the universal Church: for this reason, Vatican II defines it as Sacrosancta Synodus [].

It gives expression to the exercise of the authority of the College of Bishops united to its Head, the Bishop of Rome, in the service of the whole Church []. The formula "una cum Patribus" used by Blessed Paul VI in promulgating the documents of Vatican II is a clear sign of the intimate communion of the College with the Pope who presides over it as subject of pastoral ministry to the universal Church.

An Ecumenical Council is the specific form of representation of the one Catholic Church in the sense of the communion of the local Churches: "individual Bishops represent each his own Church, but all of them together and with the Pope represent the entire Church" [].

The fact that such a Council represents the entire People of God through the College of Bishops, with the Pope at its head, derives from the fact that episcopal ordination makes a Bishop president of a local Church and sacramentally makes him part of the apostolic succession and the College of Bishops. This means that an Ecumenical Council is the supreme instance of ecclesial synodality in the communion of the Bishops with the Pope, which represents communion among local Churches through their Pastors, gathered in unum to discern the way the universal Church must go.

The Bishops who compose it represent the whole Catholic episcopacy [], so that the Synod of Bishops is evidence of the participation of the College of Bishops, in hierarchical communion with the Pope, in care for the universal Church [].

It is called to be an "expression of episcopal collegiality within an entirely synodal Church" []. Every synodal assembly evolves in successive phases: preparation, celebration and implementation. The history of the Church bears witness to the importance of the process of consultation, which aims to receive the opinions of Pastors and the faithful.

Through the process of consulting the People of God, the ecclesial representation of the Bishops and the presidency of the Bishop of Rome, the Synod of Bishops is a privileged structure for implementing and promoting synodality at every level of the Church. Through consultation the synodal process has its point of departure in the People of God and, through the phase of inculturated implementation, it has its point of arrival there, too. The Synod of Bishops is not the only possible way for the college of Bishops to share in pastoral care for the universal Church.

The Code of Canon Law makes this clear: "It is for the Roman Pontiff, according to the needs of the Church, to select and promote the ways by which the College of Bishops is to exercise its function collegially regarding the universal Church" []. The College of Cardinals, originally composed of the Priests and Deacons of the Church of Rome and the Bishops of the suburbicarian dioceses, is the historical synodal Council of the Bishop of Rome, to assist him in the exercise of his specific ministry.

This function has developed over the centuries. In its current configuration, it reflects the face of the universal Church, assists the Pope in his ministry on its behalf and with this aim is called together in a Consistory. This function is carried out in a unique way when the College is called together in Conclave to elect the Bishop of Rome. In asking for its reform in the light of the ecclesiology of communion, Vatican II emphasised some elements that could promote an increase of synodality, such as: including diocesan Bishops to "report more fully to the Supreme Pontiff the thinking, the desires and the needs of all the Churches" and consulting the laity so that "so that they will have an appropriate role in the life of the Church" [].

Synodality is established to energise the life and evangelising mission of the Church in union with and under the guidance of the Lord Jesus, who promised: "where two or three meet in my name, I am there among them" Matthew 18,20 ; "look. I am with you always; yes, to the end of the world" Matthew 28, This chapter points out some specific elements of this response: formation for the spirituality of communion and the practices of listening, dialogue and communal discernment; its relevance for the ecumenical journey and for prophetic diakonia in building a social ethos based on fraternity, solidarity and inclusion.

So, in carrying out her mission, the Church is called to constant conversion, which is a "pastoral and missionary conversion", too; this involves renewing mentalities, attitudes, practices and structures, in order to be ever more faithful to her vocation []. An ecclesial mentality shaped by synodal thinking joyfully welcomes and promotes the grace in virtue of which all the baptised are qualified and called to be missionary disciples.

Pastoral conversion for the implementation of synodality means that some paradigms often still present in ecclesiastical culture need to be quashed, because they express an understanding of the Church that has not been renewed by the ecclesiology of communion. These include: the concentration of responsibility for mission in the ministry of Pastors; insufficient appreciation of the consecrated life and charismatic gifts; rarely making use of the specific and qualified contribution of the lay faithful, including women, in their areas of expertise.

In the perspective of communion and implementing synodality, some basic lines of orientation in pastoral action can be indicated:. The ethos of the Church, the People of God gathered together by the Father and led by the Holy Spirit to become, in Christ, "like a sacrament or as a sign and instrument both of a very closely knit union with God and of the unity of the whole human race" [], bursts forth from and is nourished by personal conversion to the spirituality of communion [].

Galatians 3,27 , lives and journeys with his or her brothers and sisters as a responsible and active agent of the one mission of the People of God. Hence the need for the Church to become "the home and school of communion" []. Without conversion of heart and mind and without disciplined training for welcoming and listening to one another the external instruments of communion would be of hardly any use; on the contrary, they could be transformed into mere heartless, faceless masks.

The same dispositions that are required to live and bring to maturity the sensus fidei, with which all believers are endowed, are also required to put it to use on the synodal path. This is an essential point in forming people in a synodal spirit, since we live in a culture where the demands of the Gospel and even human virtues are not often the object of appreciation or sufficient preparation [].

It is worth remembering these dispositions: participation in the life of the Church centred on the Eucharist and the Sacrament of Reconciliation; listening to the Word of God in order to enter into a dialogue with it and put it into practice; following the Magisterium in its teachings on faith and morals; the awareness of being members of each other as the Body of Christ and of being sent to our brothers and sisters, first and foremost to the poorest and the most excluded.

It is about attitudes summed up in the formula sentire cum Ecclesia : "to feel, sense and perceive in harmony with the Church" which "unites all the members of the People of God as they make their pilgrim journey" and is "the key to their 'walking together'" [].

In reality, it is about revealing the spirituality of communion as "the guiding principle of education wherever individuals and Christians are formed, wherever ministers of the altar, consecrated persons and pastoral workers are trained, wherever families and communities are being built up" [].

The Eucharistic synaxis is the source and paradigm of the spirituality of communion. In it are expressed the specific elements of Christian life that are called to mould the affectus synodalis. The invocation of the Trinity. The Eucharistic synaxis starts from the invocation of the Blessed Trinity. Gathered by the Father, in the outpouring of the Holy Spirit the Church becomes the living sacrament of Christ: "Where two or three meet in my name, I am there among them" Matthew 18, The Eucharistic synaxis paves the way for communion by means of reconciliation with God and our brothers and sisters.

Synodal events presume that we recognise our frailties and request forgiveness from each other. Reconciliation is the way to live the new evangelisation. Listening to the Word of God. In the Eucharistic synaxis we listen to the Word in order to accept its message and let it illuminate our path. The dialogical structure of the Eucharistic liturgy is the paradigm of community discernment: before listening to each other, disciples must listen to the Word. The Eucharist "creates communion and fosters communion" [] with God and with our brothers and sisters.