Question 1:

During the implementation phase, how can local Churches, particularly in Africa, both receive support from and inspire the whole Church, so that we walk can together in a spirit of “exchange of gifts,” respecting the principle of subsidiarity in local discernment and not imposing uniform models or undermining local initiative?

Holy Father:

Thank you very much, Father, for what you have shared about the work of synodality in Africa. First of all, I would like to greet all of you. Good evening. Buenas tardes!

I think the first word I would like to say – one that is not only for the Church in Africa, but for all of us this evening – is mission, and being missionary. The synodal process, as Pope Francis reminded us on numerous occasions, was intended to help the Church fulfil her primary role in the world, which is to be missionary: to announce the Gospel and to give witness to the person of Jesus Christ in every part of the world and to the ends of the earth. In the words of the Gospel: preaching, sharing and living what Jesus taught us.

I think the Church in Africa, in this sense, has much to offer to all of us. What you spoke about the synodal process helps us to build bridges and understand how the Church can be a bridge, especially in cultures where Christians are not the majority and often live alongside members of other religions, whether regional traditions or world religions such as Islam. It reminds us that such contexts pose challenges, but at the same time also offer great opportunities.

What most of us have experienced over the past number of years in preparation for the Synod, and now at the beginning of this new phase of implementation, is precisely that synodality, to use your words, is not a campaign, it is a way of being and a way of being for the Church. It is a way of promoting an attitude, which begins with learning to listen to one another.

The gift of listening is something I think we all acknowledge, yet it has often been lost in certain sectors of the Church. We need to continue to discover how valuable it is, beginning with listening to the Word of God, to one another, and to the wisdom that we find in men and women, in members of the Church and also in those who are searching for the truth, even if they are not yet – or may never become – members of the Church.

In the African context, there are particular questions and realities that are both challenges and gifts, for example youth. When we compare Europe and Africa, one continent continues to grow older, while the other is filled with new life, youth and great vitality for the Church. There is also the gift of family, which is so important. The Church must reach out to people through young people and families, becoming an instrument of peacebuilding and offering models both in Africa – among African countries – and in different countries and continents, on issues such as promotion of peace and care for creation, among others.

In this sense, we have to be very clear: we are not looking for a uniform model, and we will not present a template that dictates to every country, “This is how you must do it.” Rather, we are speaking of conversion to a spirit of being Church by being missionary and building up the family of God. Thank you.

Question 2:

The role of Continental Synodal Teams has been highlighted throughout the synodal journey, particularly in the implementation phase. Do you anticipate that the role of groupings of Churches – such as Continental Bishops’ Conferences, national or regional Bishops’ Conferences, and Ecclesiastical Provinces – will continue to grow in the life of the Church?

Holy Father:

First of all, allow me to greet Dr Susan. She and I were members of the same table in the last session of the Synod, and it is nice to be at the same table again with you. Welcome.

The brief answer is yes. I do expect, and I hope, that the different groupings of Churches will continue to grow as expressions of communion in the Church, drawing on the gifts we are all receiving through this exercise – this “life of synodality.”

I want to offer a very concrete and brief example that, for me, was particularly striking. I was at a meeting recently with a bishop from your region, who said that the issue of climate change is so urgent that, if current trends continue, his country will disappear in less than 50 years. Meanwhile, we often find ourselves enjoying the luxury of sitting in very comfortable spaces and reflecting on topics that may at times seem theoretical. But when we listen to the urgent cry of people in different parts of the world – whether due to poverty, injustice, climate change, or a number of other causes – we realize that we are not merely reflecting on theoretical matters but that an urgent response is needed.

This is a concrete situation that I hope we all take very seriously. It echoes the call that Pope Francis issued to the whole Church and to the world ten years ago in Laudato Si’, reminding us that responding to the cry of the earth is part of our faith commitment. We cannot be passive.

Therefore, I certainly hope that through Bishops’ Conferences, Ecclesiastical Provinces, and Continental Conferences, we can address some of these very specific issues and make a difference. I think the Church has a voice, and we need to be courageous in raising our voice to change the world and make it a better place.

Question 3:

What would you say to bishops and priests who are concerned that synodality may diminish their authority as pastors? How can we better understand and promote co-responsibility, accountability and transparency in our dioceses and parishes? 

Holy Father:

Thank you very much. The question refers to what is happening in Canada and the United States, which, interestingly enough, even in these days, as we are sitting here, are experiencing great difficulties. Two countries that were once considered among the closest of allies can, at times, grow distant from one another. This is yet another example – another proof – of why synodality, listening and dialogue are so important, and how they have concrete applications in our daily lives.

Referring to the specific question, I would like to return to an expression that Dr Susan used a few minutes ago, when she spoke of “pace and scale,” reminding us that not all things move at the same rhythm or speed and that there are indeed differences.

One of the disagreements that apparently many of you experienced – judging by your reaction when the question was asked – is the concern among some pastors or bishops that their authority may be diminished. Apparently some of you have had that conversation, let us say. I would like to invite all of you, as we were invited during the Synod sessions, to reflect upon what synodality is about, and to invite the priests, particularly even more so than the bishops, I think, to somehow open their hearts and take part in these processes.

Oftentimes, the resistances come out of fear and lack of knowledge. Every person who has reported so far from his or her region has listed formation as a priority. And I think we have to be very clear and sincere about the importance of formation on every level.

Sometimes, ready-made answers are given without the proper, necessary preparation in order to arrive at the conclusion that maybe some of us have already drawn, but others are not yet ready or capable of understanding. Without proper formation on every level – whether in schools, seminaries, ongoing formation programs, adult formation for the laity, etcetera – there are going to be resistances and a lack of understanding.

I think that, at least to a certain extent, we have to understand that we do not all run at the same speed, and sometimes we have to be patient with one another. Rather than having only a few people running ahead and leaving many others behind – which could even cause a rift in the ecclesial experience – we must seek ways, sometimes very concrete ones, to understand what is happening in each place, what the resistances are or where they come from, and what we can do to increasingly encourage the experience of communion in this Church, which is synodal.

So with that, I think that the concrete reality – understanding within the American, United States culture – is that many structures which already exist have great potential for being synodal. We must find ways of continuing to transform them into more inclusive kinds of experiences. Whether on pastoral councils, or in other diocesan structures or gatherings, the inclusion of people – men and women, laity and clergy, women and men religious, et cetera – can help all to take part and feel a deep co-responsible sense of belonging, leadership and accountability in the life of the Church. Obviously, there are challenges, but I think some significant steps have already been taken, and hopefully that will continue. Thank you.

Question 4 [in French]:

Dans nos Églises orientales en tenant compte de nos spécificités et dans les diocèses latins, quels sont changements urgents et conversions fondamentales auxquels nous sommes appelés pour mettre réellement en pratique la synodalité dans nos organismes de participation au niveau paroissial, diocésain et dans les synodes orientaux, ainsi que dans nos instances de formation (séminaires, noviciats, formation des jeunes et des laïcs, écoles et universités catholiques…)?

Holy Father:

Could I begin by saying that - without excluding any other region of the world - if there is a place in the world today that really needs signs of hope, it is in the Middle East. I think that we all wish to be that sign of hope.

One of the signs of hope, which I think is very significant, which has been mentioned once or twice, and which is definitely a sign of the presence of the Holy Spirit, is the gift of enthusiasm. We find this in the Churches of the Middle East and also among those Christians in the diaspora - because unfortunately, so many Christians have had to leave their homes and emigrate to other parts of the world. In them, we find that the gift of faith gives them the strength, endurance, courage they need to continue to go forward, even after many times having lost everything.

I think that it is at those times when we as the Church need to be united and come together to be that authentic sign of hope, but also a very real expression of Christian charity, a fraternal love, a care for one another, especially for those people who have had everything taken away from them because of the destruction of war and hatred among us.

I think that the challenges in the Middle East, which the Oriental Churches have continued to take on and to move forward with, are something that we need to understand more in the West, if you will. As we look at synodal processes, we need to understand that there are also significant differences between the Latin Church and the Eastern Churches, and we need to respect those differences. I think that is the first step in any community, in any human organization: if we do not respect one another, we will never begin to know one another, and therefore never truly come to know one another.

I think there are a number of things that we can talk about, as you mentioned in your question. But again, formation is obviously part of the answer, which we have mentioned already a couple of times – on every level. “Conversation in the Spirit,” to understand that taking part in a synodal process is taking part in the Church, and that we need to learn, first and foremost, to listen to the Holy Spirit in many different ways and to take part in a spiritual journey. Just as so many of your people have had to journey, we need to understand that our hearts can remain open to the Holy Spirit only if we recognize, live and experience the importance of prayer – the importance of a spiritual life, both individually and in community, in our parish communities, our religious communities and in different kinds of gathering. In that way, we can continue to grow in the ability to listen to one another and to discern the best ways to move forward.

I think there is so much that we need to pray for in terms of finding the strength to accompany you and your people; to truly witness to Jesus Christ, as you were saying: in the land where he was born, lived, martyred and rose from the dead – the ultimate sign of all of our hope; to be true promoters of pardon and reconciliation, which are so necessary; and to learn that in pardoning and working towards reconciliation, we can indeed build greater unity among all peoples.

Pregunta 5:

¿Cómo puede el proceso sinodal animar e inspirar a nuestras sociedades a ser más incluyentes, justas y constructoras de paz?

Santo Padre:

Bueno, muchas gracias por el informe, por todo lo que se está realizando en América Latina en este proceso y desde mucho antes.

Yo creo que la Iglesia tiene que estar muy agradecida por tantas cosas que hemos aprendido de América Latina. El don de la fe, el entusiasmo, el espíritu de comunión que en muchos casos es parte de la misma cultura de pueblos que tradicionalmente —de verdad— son muy unidos y que han —digamos— convertido ese don —de comunión, de fraternidad, de hermanos y hermanas— en una experiencia que se expresa muy bien en la Iglesia y que nos enseña a muchos a seguir en un camino auténticamente sinodal.

Ahora voy a decir algo que no refleja nada sobre lo que acabo de decir, pero que quizá sea sobre la pregunta como tal. Y no quiero ofender, lo digo de antemano. Personalmente, cuando uno pregunta: “¿Cómo puede un proceso ayudar a inspirarnos?”, yo pocas veces en la vida me he sentido inspirado por un proceso. Yo me siento inspirado por las personas que viven con entusiasmo la fe. Todos han venido, en estos días, como equipos sinodales, pero para vivir el Jubileo. Y creo que es muy importante comprender que el Jubileo es una invitación a la conversión, a la reconciliación y a la vida nueva que recibimos de Jesucristo. Y vivir este espíritu —y hablamos de la espiritualidad de sinodalidad—, pero es la espiritualidad del Evangelio, de comunión, de querer ser Iglesia. Estos son aspectos que realmente nos pueden inspirar a seguir siendo Iglesia y construyendo caminos de inclusión, invitando a muchos más —a todos— a acompañarnos, a caminar con nosotros. Y entonces, yo creo que es muy fundamental en todo esto que vivamos todos nosotros una auténtica conversión y que descubramos en nuestro corazón, a través de todos los elementos de los que hemos hablado, una auténtica espiritualidad que empieza con la escucha de la Palabra de Dios, ese discernimiento de la presencia del Espíritu, donde el Espíritu Santo nos está llamando, y compartiendo esta experiencia con métodos como puede ser la conversación en el Espíritu. El vivir esa cercanía con Cristo mismo que puede encender en nuestros corazones el deseo de ser discípulos, discípulos misioneros fieles en el camino.

Cuando nosotros vivimos con ese entusiasmo, esta convicción, veremos que, de hecho, muchos más van a querer juntarse con nosotros y ser constructores de paz y de comunión. Gracias.

Domanda 6:

Quali speranze possono legittimamente nutrire le donne in una Chiesa sinodale? Ritiene che nella Chiesa sia in atto un autentico cambiamento culturale, tale da rendere la parità tra donne e uomini nella Chiesa una realtà vissuta in futuro?

Santo Padre:

Grazie, Professoressa, per il rapporto e anche per questa domanda. Comincio con due mie esperienze molto personali, cominciando con la mia famiglia. Ho vissuto in una famiglia cattolica in cui mamma, e anche mio padre, tutti e due, erano molto, molto attivi nella parrocchia. A mia madre una volta, anni fa, quando si parlava molto negli Stati – sto parlando già degli anni Settanta – dell’uguaglianza tra la donna e l’uomo, ho detto: “Ma tu vuoi essere uguale agli uomini?”. E lei mi ha detto: “No, perché noi siamo già migliori!”. E certamente non lo diceva scherzando. Ci sono tanti doni che le donne hanno, che potevano offrire già allora in molti sensi, nella vita della famiglia, della parrocchia. Non solo mia mamma, ma tante donne.

Una seconda esperienza viene dal Perù, dove esiste una Congregazione di religiose, di consacrate, il cui carisma è quello di lavorare dove non ci sono sacerdoti. Hanno facoltà di battezzare, di assistere ai matrimoni… Fanno un lavoro missionario stupendo, che davvero è una testimonianza anche per molti sacerdoti. Questo è il coraggio che ci vuole per annunciare il Vangelo, e sono donne che lo fanno!

Quindi sulla domanda, lasciando da parte i temi – diciamo – più difficili, che fanno parte del lavoro di un gruppo di studio che si sta presentando, io penso che il problema non sia che non esistano possibilità, ma che esistono culturalmente ostacoli. E questo bisogna riconoscerlo, perché non tutti i vescovi o i sacerdoti vogliono permettere che le donne esercitino quello che potrebbe essere molto bene il loro ruolo. Ci sono culture dove ancora le donne soffrono per le differenze – come fossero cittadine di seconda classe, per dire cosi – e non hanno in realtà sempre gli stessi diritti. Allora lì c’è una sfida per la Chiesa e per tutti noi, a vedere come possiamo promuovere insieme il rispetto per i diritti di tutti e tutte; come possiamo promuovere una cultura dove queste cose diventino non solo possibili, ma realtà, in una co-partecipazione di tutti, ciascuno secondo la propria vocazione, dove tutti possono esercitare – diciamo – un ruolo di responsabilità nella Chiesa. Abbiamo visto tanti esempi nei fatti. Però la realtà è che culturalmente non tutti i Paesi sono nello stesso punto dell’Europa o degli Stati Uniti… E noi non possiamo semplicemente pensare che nominando qui o là una donna per questo o quell’altro incarico sarà rispettata, perché ci sono forti differenze culturali che creano dei problemi. E allora bisogna parlare di come la Chiesa possa essere una forza per la conversione, la trasformazione delle culture, secondo i valori del Vangelo. Purtroppo, molte volte la forma in cui viviamo la fede è più determinata dalla nostra cultura e meno dai nostri valori evangelici! È lì che noi tutti possiamo essere una forza, un’ispirazione, un invito per le nostre nazioni, le nostre comunità, le nostre culture, a riflettere sulle differenze che esistono e non solo fra uomo e donna. In molti Paesi ci sono ancora differenze secondo la classe o il rango nella società: uno non può essere nominato per tale ufficio perché sarà rifiutato dagli altri… Ci sono pregiudizi, discriminazioni che esistono e che vanno chiaramente contro il Vangelo, e noi molte volte siamo impotenti davanti a queste realtà.

Allora c’è molto da fare, certamente. Credo che la Chiesa già offra spazi per cominciare e continuare questo cammino e dobbiamo, anche qui, essere coraggiosi, accompagnare situazioni e realtà perché, pian piano, forse si possano introdurre dei cambiamenti, delle trasformazioni di queste culture, in cui possano essere eliminate le autentiche discriminazioni ed esse possano diventare comunità in cui i doni, il carisma di ogni persona siano veramente rispettati e valorizzati. Grazie!

Question 7:

What message would you like to share with the Churches in Asia to encourage synodal conversion?

Holy Father:

The first thing that comes to mind is that I would like to say “thank you” to the Church in Asia. If anyone faces challenges – because of language and cultural differences, geographical distance, poverty, and many other realities that you confront – yet has worked as hard as you have and has arrived where you are today in living this process not only of synodality but also of promoting communion and conversion, then I think we all should say thank you and congratulations to you.

You said dialogue is essential for peaceful coexistence. I think that, because of many interreligious realities – realities that are not unique to Asia, of course, but are so widespread – given that, with the exception of the Philippines, if I am not mistaken, Christianity is a minority everywhere, to face the challenges that come with living the faith and being disciples of Jesus Christ, including in places where there is oppression and it is difficult to live the faith, I think there are many things before which we all need to bow down and respect the holy ground that Asia is for the present and future of the Church.

There is a sense of mystery and an understanding of the divine that is, I think, part of many of the religions in Asia, and this certainly opens the door to different kinds of interreligious dialogue. I think this is a treasure for the whole Church: Eastern and Western. I also believe it is something that is valued by many cultures in Asia, and something from which we also, I think, could learn.

Because of this, when we talk about the spirit, about the spirit of synodality and about “Conversation in the Spirit,” there is, if you will, a mystical or contemplative element to it that perhaps we can continue to discover. I do not say “understand,” because I think it goes far beyond understanding. But there is a contact with the divine from which we can all learn, including from many in Asia and in the East.

There are, of course, great challenges: the structural and economic realities that you deal with, and the difficulty of promoting even basic communication on a wide scale because of the limitations within the local Churches. These are realities that I think we need to confront together. I think that this synodal experience of building communion should inspire all of us, if you will, to be more generous in sharing resources, so that we can have perhaps greater equality and greater justice, even in the distribution of the goods and material blessings that many churches could share with others. Obviously, there are great challenges in doing that, yet, there are great efforts being made to do that already, of course, which should be recognized. It is an ongoing process.

But I think, again, the people of Asia can offer much hope. I hope that all of us together can be a sign of hope for the Church in Asia. With that, I simply express gratitude and great reverence for all those who are walking together in the Church in Asia. Thank you.