Diachronic Synodality: Synodality Within Tradition

Abstract

Diachronic Synodality: Synodality Within Tradition Gregory F. LaNave THE ANNOUNCEMENT OF a “synod on synodality” and the subsequent efforts of dioceses to engage great numbers of the faithful in the preparations give the topic an air of extreme moment. In the West, at least, there has been a temptation to equate synodality with a move toward democratization in the Church—a prospect regarded variously with enthusiasm or dismay. Whether this association is fair or not, it brings to mind a comment G. K. Chesterton made about democracy and tradition: “Democracy tells us not to neglect a good man’s opinion, even if he is our groom; tradition asks us not to neglect a good man’s opinion, even if he is our father.”1 Chesterton’s maxim is a fitting thematic statement for this article. Synodality is, arguably, very much of a piece with Tradition within the Christian life. But at the same time, it stands in tension with Tradition—and the primacy of Tradition in its fullest sense must be acknowledged. I. Definitions Aside from the existing documents for the synod on synodality, the most important documents for establishing the meaning and parameters of synodality are (1) Pope Francis’s address commemorating the fiftieth anniversary of the Synod of Bishops (Oct. 17, 2015); (2) the apostolic constitution [End Page 173] Episcopalis Communio (2018); and (3) the International Theological Commission’s “Synodality in the Life and Mission of the Church” (2018).2 While the term “synod” is of ancient origin in the Church— being roughly synonymous with “council”—the noun “synodality,” so ubiquitous now, is a neologism.3 The ITC sees it as springing from the emphasis in the Second Vatican Council on the common mission and destiny of the members of the Church.4 It is well known that the Second Extraordinary Synod of Bishops in 1985 spoke of “communion” as the key ecclesiological concept of the council.5 It follows, in the view of the ITC, that one can speak of the way in which the Church lives out the reality of this communion, and this is the meaning of synodality: “In this ecclesiological context, synodality is the specific modus vivendi et operandi of the Church, the People of God, which reveals and gives substance to her being as communion when all her members journey together, gather in assembly and take an active part in her evangelising mission.”6 “Synod” suggests a body gathered to walk a path together,7 and nods toward the good of having a permanent body in the Church dedicated to this “walking together,” such as the Synod of Bishops. “Synodality” emphasizes rather the way in which a gathering of believers would walk together. “Synod” is a thing; “synodality” is a quality. And it is the latter that is particularly emphasized in the current discussions. [End Page 174] For our purposes the above description will suffice as a definition of synodality. A brief description of Tradition is also required, for understanding the relationship of synodality and Tradition requires seeing Tradition in light of its formal distinction from Scripture and the magisterium.8 Christ handed on to the apostles the full revelation of the Gospel, which they passed on to the whole Church. This encompasses “what they themselves had received—whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit” (Dei Verbum, 7).9 Formally, tradition is the handing down of what was received; materially, Tradition is the content of what was received. The preeminent expression of this Tradition is Scripture, the truth of which is guaranteed by the grace of inspiration. The task of authentically—authoritatively—interpreting revelation is “entrusted to the living teaching office of the Church alone” (DV, 10), that is, the magisterium. But in addition to Scripture and the magisterium we distinguish a wide realm of Tradition, the manifold ways in which the revelation of the Gospel exists and is passed down in the Church. Any way [End Page 175] by which the Gospel is received and passed on can in principle be called part of Tradition. However, it is common to...