A little over a week ago, I published “The spiciest paragraphs in the final Synod document,”  a list of the paragraphs that received the most “no” votes in the Synod’s Synthesis Report. Looking at the official vote tallies, the vast majority of paragraphs received well over 90% approval, with every paragraph being approved by more than 80% of the voting participants. Still, it’s likely that we can glean a sense of the more hotly contested issues in the synod hall and the matters that were subjects of debate during the assembly.

I also noted that not a single paragraph was approved unanimously, although a handful received only one or two “no” votes. These paragraphs might shed some light on the sensus fidelium — the sense of the faith held by the ordinary faithful. As the International Theological Commission described it in 2014:

As the faith of the individual believer participates in the faith of the Church as a believing subject, so the sensus fidei (fidelis) of individual believers cannot be separated from the sensus fidei (fidelium) or ‘sensus Ecclesiae’ of the Church herself, endowed and sustained by the Holy Spirit, and the consensus fidelium constitutes a sure criterion for recognising a particular teaching or practice as in accord with the apostolic Tradition. (66)

These paragraphs, while perhaps not as “spicy” as those I shared in my earlier article, nevertheless may represent — pardon my boldness — a clear expression of the voice of the People of God. These paragraphs refer to key themes of this papacy, such as openness to working with and listening to others, commitment to unity and communion, and commitment to inclusion — specifically mentioning those with disabilities.

First, here is an excerpt from the Introduction, which was approved by a vote of 343 to 1:

Dear Sisters, dear Brothers

“For in the one Spirit we were all baptized into one body” (1 Cor 12:13). This is the experience, full of joy and gratitude, that we have had in this First Session of the Synodal Assembly held from 4 to 29 October 2023 on the theme “For a Synodal Church. Communion, Participation, Mission”. Despite our diversity of backgrounds, languages and cultures, through the common grace of Baptism we have been able to live these days together with one heart and spirit. We have sought to sing like a choir, many voices as though expressing one soul. The Holy Spirit has gifted us with an experience of the harmony that He alone can generate; it is a gift and a witness in a world that is torn and divided.

Our Assembly has taken place while wars both old and new have raged in the world, with dramatic consequences that are impacting upon countless victims. The cry of those who are poor resounded among us, of those forced to migrate and of those suffering violence and the devastating consequences of climate change. We heard their cry not only through the media, but also through the voices of many present, who are personally involved in these tragic events whether through their families or their people. We have all, at all times, taken this cry into our hearts and prayers, wondering how our Churches can foster paths of reconciliation, hope, justice and peace.

Our meeting took place in Rome, gathered around the successor of Peter, who confirmed us in our faith and encouraged us to be audacious in our mission. It was a grace to begin these days with an ecumenical vigil, which saw the leaders and representatives of the other Churches and Christian communities praying together with the Pope at the tomb of Peter. Unity ferments silently within the Holy Church of God; we see it with our own eyes, and we bear witness to it full of joy. “How very good and pleasant it is when kindred live together in unity” (Ps 133:1).

…

We carry in our hearts the desire, sustained by hope, that the climate of mutual listening and sincere dialogue that we experienced during the days of common work in Rome will radiate in our communities and throughout the world, at the service of the growth of the good seed of the Kingdom of God.

Here are the paragraphs that were approved nearly unanimously, sorted in the order they appear in the document:

1. Synodality: Experience and Understanding

Convergences

Vote: 342-2

a) We welcomed the invitation to recognise the synodal dimension of the Church with a new awareness. Synodal practice is attested to in the New Testament and the Early Church, taking particular historical forms in different Churches and traditions. The Second Vatican Council “updated” this practice, and Pope Francis has once again encouraged the Church to renew it. The Synod 2021-2024 is part of this renewal. Through it, the Holy People of God have discovered that a synodal way of being silent, praying, listening, and speaking, rooted in the Word of God and in joyful, if also sometimes painful encounters, leads to a deeper awareness that we are all brothers and sisters in Christ. An invaluable fruit of this process is the heightened awareness of our identity as the faithful People of God, within which each is the bearer of a dignity derived from Baptism, and each is called to differentiated co-responsibility for the common mission of evangelisation.

Vote: 342-2

d) In our midst there have been sisters and brothers coming from peoples afflicted by war, martyrdom, persecution, and famine. The plight of their people, unable often to participate in the synodal process, has nevertheless entered into the cycle of our discussions and prayers, deepening our sense of communion with them and our determination to be peacemakers.

5. A Church “out of every tribe, tongue, people and nation”

Convergences

Vote: 342-2

1. a) Christians live in specific cultures, bringing Christ to them in Word and Sacrament, engaging in the service of charity with humility and joy, receiving the mystery of Christ that already awaits us in every place and time. In this way we become a Church that welcomes people from “every tribe, tongue, people and nation” ( 5:9).

6. The Eastern Churches and Latin Church Traditions

Convergences

Vote: 343-1

1. b) Throughout history, the level of autonomy granted to these Churches has gone through different phases. Some customs and procedures are now considered outdated, such as Latinization. In recent decades, the path of recognizing the specificity, distinction and autonomy of these Churches has developed considerably.

Matters for Consideration

Vote: 342-2

1. d) We suggest further study of the contribution that the experience of the Eastern Catholic Churches can make to the understanding and practice of synodality.

7. On the Road Towards Christian Unity

Convergences

Vote: 343-2

1. c) Ecumenism is first and foremost a matter of spiritual renewal that also requires processes for repentance and healing of memory. The Assembly was moved to hear testimonies of Christians of different ecclesial traditions who share friendship, prayer and above all a commitment to the service of those experiencing poverty. Dedication to the least of these cements bonds and helps us focus on what already unites all believers in Christ. Therefore, it is important that ecumenism is practised first and foremost in daily life. In theological and institutional dialogue, the patient weaving of mutual understanding continues in an atmosphere of growing trust and openness.

Vote: 342-2

1. e) Collaboration among all Christians is crucial in addressing the pastoral challenges of our time. In secularized societies, this enables the voice of the Gospel to have greater force. In contexts of poverty, it impels people to join forces in the service of justice, peace and the dignity of the least. In all instances, it is a resource for healing the culture of hatred, division and war that pits groups, peoples and nations against each other.

8. Church is Mission

Convergences

Vote: 344-2

h) The Church’s mission is continually renewed and nourished by the Eucharist, particularly when its communal and missionary nature is fully expressed.

Matters for Consideration

Vote: 345-1

k) In the promotion of the co-responsibility of all the baptized for mission we recognize the apostolic capacities of persons with disabilities. We want to better value the contribution to evangelisation offered by the immense richness of their humanity. We recognise their experiences of suffering, marginalisation and discrimination, sometimes occurring even within the Christian community.

12. The Bishop in Ecclesial Communion

Convergences

Vote: 344-2

1. c) The bishop has an indispensable role in vivifying and animating the synodal process in the local Church, promoting the mutuality between “all, some and one”. The “one” Episcopal ministry values the participation of “all” the faithful, through the contribution of “some” who are more directly involved in discernment and decision-making processes. The conviction with which the bishop himself adopts a synodal approach and the style by which he exercises authority will influence decisively how priests and deacons, lay men and women, and those in consecrated life, participate in the synodal process. The bishop is called to be an example of synodality for all.

Matters for Consideration

Vote: 344-2

1. f) On the theological level, the significance of the reciprocal relationship between the bishop and the local Church needs to be significantly deepened. He is called, both to guide his local Church, and, at the same time, to recognise and preserve the richness of its history, traditions and charisms.

13. The Bishop of Rome in the College of Bishops

Convergences

Vote: 344-2

1. b) Promoting the unity of all Christians is an essential aspect of the ministry of the Bishop of Rome. The ecumenical journey has deepened understanding of the ministry of the Successor of Peter and must continue to do so in the future. Responses to the invitation made by St. John Paul II in the encyclical Ut unum sint, as well as the conclusions of ecumenical dialogues, can help the Catholic understanding of primacy, collegiality, synodality, and their mutual relationships.

14. A synodal approach to formation

Convergences

Vote: 344-2

b) The way in which Jesus formed the disciples constitutes the model we need to follow. He did not merely impart teaching but he shared his life with them. Through the example of his own prayer He drew from them the request: ‘Teach us to pray’. By feeding the crowds He taught them not to dismiss the needy. By walking to Jerusalem He showed the way to the Cross. From the Gospel we learn that formation is not only or primarily a strengthening of one’s own abilities; it is a conversion to the ‘logic’ of the Kingdom that can render even defeats and failures fruitful.

Vote: 344-2

c) The Holy People of God is not only the object but is first and foremost the co-responsible subject of formation. The first formation, in fact, takes place in the family. It is here that we usually receive the first proclamation of the faith in the language – indeed in the dialect – of our parents and grandparents. Those who carry out a ministry in the Church must therefore intertwine their contribution with the wisdom of all the faithful People of God in a cooperation that is indispensable to the community. This is the first sign of a formation understood in a synodal sense.

15. Ecclesial Discernment and Open Questions

Convergences

Vote: 344-2

b) This basic approach creates a context that enables careful consideration of matters that are controversial within the Church, such as the anthropological effects of digital technologies and artificial intelligence, non-violence and legitimate self-defence, issues related to ministry, and issues related to sexuality and “bodiliness”, among others.

Vote: 344-2

c) To develop authentic ecclesial discernment in these and other areas, it is necessary to approach these questions in the light of the Word of God and Church teaching, properly informed and reflected upon. In order to avoid repeating vacuous formulas, we need to provide an opportunity for a dialogue involving the human and social sciences, as well as philosophical and theological reflection.

16. Towards a Listening and Accompanying Church

Convergences

Vote: 345-1

a) During the first two years of the synodal journey, including during our Assembly, listening is the word that best expresses our experience. This is listening given and received. Listening is a deeply human reality, a dynamic of reciprocity in which each makes a contribution to the other’s journey while receiving a contribution to one’s own.

19. Groupings of Churches within the Communion of the Whole Church

Convergences

Vote: 344-2

a) The Holy Spirit abundantly distributes His gifts for the common good, and so we are convinced that each Church, in the communion of the entire Church, has much to offer. When we view the Church as the Body of Christ, we understand more easily that the various members are interdependent and share the same life: “if one member suffers, all the members suffer together with it; and if one member is honoured, all the members rejoice with it” (1 Cor 12:26). We therefore want to develop the spiritual attitudes that arise from this outlook: humility and generosity, respect and sharing. Also important are the willingness to grow in mutual knowledge and to prepare the necessary structures so that the exchange of spiritual riches, missionary discipleship and material goods can become a concrete reality.

20. The Synod of Bishops and Ecclesial Assemblies

Proposals

Vote: 344-2

j) The fruits of the First Session of the XVI Ordinary General Assembly of the Synod of Bishops should be evaluated.

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Image: Vatican Media