具体的な提案の一つとして、主に障害者で構成される小グループから提言された「Ecclesial Observatory on Disability（障害に関する教会観測所）」の設立が挙げられている。これは、あらゆる周縁化されたグループに発言の場を与えるため、地方や地域レベルで再現可能なモデルとして提案されたものである。
【To Hear the cry of the poor and the earth Executive Summary of the Final Study Group 2 (Original Text: English)】
Study Group 2 explored how the Church can deepen its listening to the interconnected cries of the poor and the earth. Its Final Report begins with a reflective Preamble by Cardinal Michael Czerny, Prefect of the Dicastery for Promoting Integral Human Development. Part 1 of the Report outlines how the Study Group carried out its work, the limitations and lessons learned, while Part 2 provides a synthesis of recommendations responding to the five questions entrusted to the group. Six appendices offer reflections and further details of recommendations.
Methodology
Study Group 2’s methodology was grounded in synodal principles: participation, diversity, encounter, discernment, and collaboration. Its membership brought together clergy, lay experts, theologians, and pastoral practitioners from Asia, Africa, Latin America, Europe, North America, and Oceania, deliberately ensuring diversity of geography, vocation, lived experience, and gender parity. The group met 23 times via Zoom from July 2024 to October 2025, supported by Dicastery staff.
Two specialised subgroups were formed. The Disability Subgroup, largely composed of persons with disabilities, contributed expertise and drafted Appendix B while the Theology Subgroup, composed of theologians engaged with communities experiencing poverty or marginalisation, drafted Appendix E.
The Study Group used multiple methods to gather global insights including:
Analysis of Synod-generated materials which showed that they raised significant questions rather than offering answers, signalling a need for deeper listening and research.
Four short surveys sent in five languages to bishops, ministries, organisations, theologians, formators, and Dicastery staff exploring obstacles to listening, effective practices, proposals for new structures, and reflections on formation.
A session during the Second Assembly of the Synod.
A worldwide call for written submissions.
Partnering with USIG in a formation survey of Women’s Religious Institutes that generated more than 200 responses, contributing richly to the analysis of Question 5 (Appendix F).
A global feedback loop that circulated draft recommendations widely producing responses from every continent, including 21 Bishops Conferences and 15 organisations and individuals, ensuring global testing and refinement of proposals.
The Study Group identifies several constraints that shaped its work including:
Geographical gaps, particularly lacking a Middle Eastern member despite receiving some input from the region.
Linguistic limitations, as English was the working language, affecting the depth of integration of insights expressed in other languages.
Insufficient time and resources for culturally appropriate consultation with Indigenous communities, whose protocols require extended relational processes.
Scope boundaries, intentionally excluding topics such as digital listening and LGBTQIA+ issues, which were expected to be addressed by other Study Groups.
Limited time for a fully circular synodal process, which would have required more extensive local engagement and feedback loops with communities made poor or marginalised.
Several cross-cutting insights emerge from reflection on the group’s own synodal process:
Synodality requires time, trust, and diversity: Truly synodal work depends on patient relationship-building across cultures and states of life, with an intentional effort to include women and people with lived experience of marginalisation.
Listening must be relational and participatory: Authentic listening demands sustained, mutual relationships, especially with people who are poor, marginalized, or excluded. Structures alone cannot substitute for relational encounter.
Listening to the earth requires new capacities: The group noted gaps in how local churches currently listen and respond to the cry of the earth, suggesting a need for new skills and deeper ecological awareness.
Examples must be offered with care: The group struggled to balance the need for concrete examples with the risk of unintentionally privileging certain contexts. General principles were therefore emphasised to support contextual adaptation.
Synodal processes are open-ended: Genuine encounter and listening unfold through iterative feedback loops, not linear planning. The group emphasised humility, openness to conflict, and trust in the Holy Spirit in discerning next steps.
Synthesis of Recommendations
Part 2 of the Report gathers the recommendations developed through the Study Group’s listening and discernment. They respond to five overarching questions given to the Study Group related to listening, linking community and service, networking, theological research, and formation.
Listening: Existing and New Means (Question 1)
Key themes included that: the Church already listens through parishes, ministries, participatory bodies, Indigenous Catholic groups, safeguarding structures, and international networks; listening must expand beyond passive consultation to deeper mutual relationships confronting fears, biases, and structural barriers; and the interconnection of the cry of the poor and the cry of the earth must be more intentionally integrated. Appendix A details the Church’s existing spaces, times, and processes of listening, while identifying obstacles and proposing improvements.
The 11 recommendations concerning means of listening included:
Establishment of online platforms to share global examples of good practice (e.g., Laudato Si’ Action Platform).
Encouragement of use of the Mass for the Care of Creation during the Season of Creation.
Expansion of inclusiveness in participatory bodies, ensuring representation of vulnerable groups, women, and those from territories affected by climate change and conflict.
Establishment of regional or international structures for listening to Indigenous Peoples and monitoring caste-based discrimination.
Creation of an Ecclesial Observatory on Disability and adaption of this model locally to listen to other marginalised groups.
Linking Community and Service (Question 2)
Key messages were that social ministry cannot be delegated; all Christians bear responsibility for listening and responding and that two-way communication between parishes, ministries, bishops, and agencies is essential for shared mission. Appendix C emphasizes that responding to the cries of the poor and the earth is integral to the mission of the entire Christian community, not just specialists.
The 3 recommendations concerning linking community and service addressed:
Strengthening communication and collaboration among pastors, bishops, ministries, and agencies.
Requiring ongoing formation in social and ecological justice for pastoral personnel, with direct experiences of listening and encounter.
Providing spiritual and pastoral support—chaplains, pastoral workers, theologians—to accompany those working in charitable and justice ministries.
Networking Initiatives and Rights-Based Advocacy (Question 3)
Key themes were that: the cries of the poor and the earth must be addressed together, not separately, recognising their structural interconnections; networking—across dioceses, regions, religious traditions, and civil society—strengthens effectiveness; and reflection, evaluation, gender analysis, and transparency are essential to improving listening and action. Appendix D stresses that charitable works, advocacy, research, and ecological care must be interconnected and mutually reinforcing.
The Report’s 7 recommendations concerning networking and combining different kinds of initiatives included:
Promotion of integrated responses to both cries, using expertise and multi-level networking.
Formation in Catholic Social Teaching of those engaged in social ministry, advocacy, conflict resolution, and alliance-building.
Supporting spiritual nourishment and communal discernment practices, including spiritual conversation methods.
Theological Research That Listens (Question 4)
Key messages were that the lived experience of the poor and the earth is a privileged locus of theological wisdom and insight, and that theologians must cultivate intercultural competence, deepen relationships with marginalized communities, and work in transdisciplinary ways. Appendix E presents a vision for a synodal theology rooted in encounter with communities made poor and ecological communities.
The Report’s 7 recommendations concerning how theological research can listen to what those made poor and the earth have to teach include:
Appointment of theologians from poor, marginalized, or underrepresented communities to advisory bodies across all levels of the Church.
Facilitation of access to theological education for lay people, especially women from marginalized communities.
Creation of global networks linking theologians with organisations working with people who are poor or ecological communities.
Strengthening dialogue among poor communities, Christians of other confessions, and interreligious partners on issues of marginalisation and ecology.
Enhancing communication training for theologians, including digital and pastoral communication.
Formation for Listening to the Poor and the Earth (Question 5)
Key themes were that formation should be shared across vocations—lay, religious, and ordained—fostering mutual esteem and collaboration and that listening must be taught explicitly, not assumed, and its transformational impact must be evaluated. Appendix F identifies practices that support formation for listening and highlights the need to integrate listening across intellectual, spiritual, relational, and experiential dimensions.
The Report’s 20 recommendations concerning the crucial area of formation included:
Prioritising direct encounters with people made poor and vulnerable ensuring a diversity of voices such as women, children, Indigenous communities, and creation itself are heard.
Recognizing persons made poor as agents of evangelisation, not just recipients of service.
Teaching listening as integral to Catholic Social Teaching, advocacy, and spiritual discernment.
Integrating ecological and social concerns.
Ensuring access to formation for those on the margins, especially First Nations peoples, women, and people with disabilities.
Providing resources for listening, intercultural competency, gender and cultural analysis, and responsiveness to the cry of the earth.
Conclusion
The Report articulates a synodal vision of listening that is relational rather than merely procedural, inclusive and attentive to those most often unheard, integrated across ministries, disciplines, and levels of the Church, and committed to ongoing conversion through encounter, discernment, action, and evaluation.
The Study Group sought to model the very synodal dynamics it recommends; diverse participation, humble learning, listening across boundaries, and responsiveness to the concrete cries of people and the earth. Its recommendations offer strategic pathways for strengthening the Church’s capacity to become ever more a community that listens with the heart of Christ.
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【The Pastoral Challenge of Polygamy Executive Summary of the Final Report of SECAM Commission (Original Text: English)】
1. INTRODUCTION
The African family is built on covenant: covenant between human groups, covenant with ancestors, covenant with God. At the heart of this family, the child represents a priceless treasure, a divine blessing. The child perpetuates the lineage name while also helping to strengthen present life. Having numerous descendants is a gift from God.
It is in this context that the institution of polygamy must be understood. This refers to a marital system in which an individual is bound, at the same time, to several spouses. For a woman with several husbands, the term is polyandry. For a man with several wives, the term is polygyny. This is certainly the most frequent case. The term “polygamy” has become commonplace to describe the practice of a man living with several wives, because polyandry has almost completely disappeared. But this reality is not unique to Africa. It is universal. This is why it challenges the pastoral care of the entire Church. Nevertheless, the practice of polygamy is most visible on the African continent, and it is there that Christians feel most deeply affected.
2. POLYGAMY IN AFRICA, FROM YESTERDAY TO TODAY
The causes of polygamy are numerous. In agrarian or nomadic societies, the pursuit of a large family was driven by imperatives of survival and expansion. Marriage had a strong communal and religious dimension: it involved extended families and inscribed the union within a sacred order. Divorce was exceptional. Anthropological studies, however, show that even within polygamous societies, the symbolic ideal often remained monogamous: the first wife held a unique status, while the others occupied a secondary position. Subsequent contact with Islam and Christianity modified these structures, sometimes reinforcing, sometimes transforming, marital practices.
3. LISTENING TO BIBLICAL EXPERIENCE
To inform pastoral discernment, it is necessary to compare this cultural reality with the biblical understanding of marriage. In the Old Testament, polygamy is attested and legally tolerated. Patriarchs—Abraham and Jacob—as well as royal figures like David and Solomon, lived in polygynous relationships, often linked to the desire for offspring or the assertion of power. Mosaic law regulates these situations without elevating them to an ideal.
However, a theological movement runs through Scripture. The creation narratives present the union of a man and a woman as the original paradigm. The prophets, developing the theology of the Covenant, describe the relationship between God and his people as one of exclusive love. The wisdom literature extols fidelity to “the wife of one’s youth”, and the Book of Tobit offers testimony to a fully embraced monogamous ideal. Thus emerges a divine pedagogy: what was tolerated throughout history is not thereby proposed as a definitive norm.
The New Testament offers a crucial insight. Referring to the Creator’s plan, Jesus recalls the original unity of marriage: “the two will become one flesh”. In the spirit of Matthew’s antitheses, Jesus reaffirms the monogamous marriage willed by the Creator: one man and one woman (cf. Mt 19:4-5). The Apostle Paul incorporates this requirement into the life of the Church, asking leaders to be “husbands of one wife”. The revelation in Jesus Christ thus demonstrates that marital unity and exclusivity belong to the profound truth of marriage as willed by God (cf. 1 Cor 7,2; 1 Tim 3,2.12).
4. CHRISTIAN MARRIAGE: ONE MAN AND ONE WOMAN
The form of marriage is rooted in the Christian theology of marriage, which itself draws inspiration from the word of God. The text of Genesis reminds us that: “God created man in his own image, in the image of God he created them man and woman” (Gen 1,27). This shift from the singular to the plural clearly demonstrates the equal dignity of man and woman before God. The second, older creation text (cf. Gen 2,21-23) is more explicit on this point. Woman is taken from man. Man himself recognizes woman as his partner of the same nature: “This is now bone of my bones and flesh of my flesh; she shall be called Woman – Ishsha – because she was taken out of Man” (Gen 2,23). Is this not one of the places where the unique bond in the couple is affirmed: that of a man and a woman? It is indeed on these passages from the book of Genesis that Jesus relies to affirm the unique value of monogamous marriage.
In the Bible, the human couple is meant to transmit life, even God’s own life, thus continuing his work. However, one of the causes of polygamy is female infertility. While the question of motherhood is crucial, the term “mother” does not refer solely to the one who has given birth. In a biblical sense, the term “mother” is therefore broader than biological motherhood and encompasses other ways of giving and promoting life. This is fundamental for every woman.
From now on, the believer’s gaze is no longer obstinately fixed on biological fertility. The works produced by virtue render one even more immortal than offspring. Sterility is gradually embraced and transfigured. Thus, a spiritual fertility is proclaimed, a testament to the gratuitous nature of God’s salvation and the immensity of His love. Therefore, polygamy is not presented as a palliative to a situation of biological sterility.
5. PASTORAL EXPERIENCES
The pastoral approach implemented by the missionaries focused primarily on combating polygamy. Monogamous marriage was therefore a requirement for being or becoming a Christian. For the missionaries, polygamy was a form of enslavement of women and, as such, profoundly immoral. For the Fathers of SECAM, there could be no ambiguity whatsoever: there was absolutely no room for compromise with the official doctrine of the Church: “the pastoral approach to polygamists […] must avoid anything that could appear as a recognition of polygamy […] by the Church”.[1] The Fathers of SECAM encourage the promotion of the monogamous dimension of marriage by embracing the teachings of Scripture on the uniqueness and indissolubility of marriage.
In the contemporary African context, several pastoral practices have been adopted to address situations of polygamy. Some require a polygamous man wishing to receive the sacraments to choose only one wife, while guaranteeing justice and support for the other wives and their children. Others establish a “permanent catechumenate”, welcoming the individual into the community without access to the sacraments. Sometimes, the first wife is baptized when she is considered a victim of an involuntary polygamous union. Finally, “veiled polygamy” – unofficial multiple unions – requires specific support, often focused on the woman and children.
6. THEOLOGICAL EVALUATION OF PRACTICES
Baptism, by which a human being becomes a person in the Church – that is, a subject of rights and obligations (CIC/83, can. 96) – is the sacrament of faith that transforms us into the image of Christ. In the name of faith in the unity of sacramental marriage, which is closely linked to the sacrament of baptism, and knowing that the latter is a sacrament of character, it would be preferable not to have it brought forward for polygamous catechumens who request it. Doing so would create more problems than it would solve, especially considering the rights that flow from baptism, particularly the right to receive the other sacraments.
Therefore, it is recommended that polygamists who wish to identify with Christ through baptismal grace be thoroughly prepared, free themselves from certain cultural constraints, accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism. Thus, the Church will not baptize a polygamist based on a promise or who will continue to be so, even after receiving this sacrament. Ultimately, there is no need to anticipate the sacrament of baptism for polygamists, but rather a need for accompaniment within the framework of an inculturative pastoral approach, which opens pathways to a pastoral approach to polygamy.
7. A PASTORAL RESPONSE TO POLYGAMY
A patient and demanding preparation, geared towards a concrete commitment to monogamous marriage before receiving baptism, should be prioritized. This is not about rejection or stigmatization, but about accompanying individuals towards genuine conversion and full sacramental integration.
This pastoral care must be characterized by closeness, listening, welcoming people, and respect for their individual journeys. This pastoral care of proximity must also aim to uphold the dignity of women. Like Mary, the mother of Jesus, she is at the forefront of an inculturated pastoral approach to marriage and family. The proclamation of Gospel truth cannot be separated from mercy. The Church is called to support this aspiration, to strengthen marriage preparation, and to broaden the understanding of fertility beyond its purely biological dimension.
Finally, the issue is also ethical, anthropological, and ecclesiological. If marital union represents “the gift of oneself to the other”, one can ask how a man or woman can live this “gift of self” by giving themselves to several wives or husbands at the same time. Similarly, from the beginning, the Creator made them male and female. And He said, “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh”. So they are “no longer two, but one flesh”. How can a man or woman in a polygamous relationship “become one flesh” with several wives or husbands? The Christian theology of marriage affirms that its unity and indissolubility stem from God’s creative design. The promotion of monogamy thus contributes to the effective recognition of the dignity and equality of men and women. The question of polygamy does not only concern a family structure; It refers to the truth of the Covenant and to the vocation of conjugal love as a visible sign of the faithful unity of Christ and his Church.
8. CONCLUSION
The Church’s pastoral work in Africa, accompanying polygamous couples seeking acceptance into the Church, appears as an attempt to remain faithful to the Church’s understanding of marriage and the Christian family. The need to welcome and accompany individuals and families is becoming increasingly evident, so that they may respond more clearly to the call of the Gospel’s revealed truth regarding the vocation and mission of the family in the Church and in society.
This pastoral approach of closeness and attentiveness will foster a respectful and fraternal dialogue between these polygamous couples and the pastor (priest, bishop), the representative of the merciful Christ who seeks out the “lost sheep” and accepts to sit at the same table as tax collectors and sinners. It will thus open the doors of the Church to the children of God who languish on the spiritual or “existential” peripheries. This aims to help these people discover the infinite love of God manifested in Christ Jesus, who “did not come to judge men, but to save men through Him”.
[1] SCEAM, Recommendations on marriage and family life of Christians in Africa, «Catholic Documentation» (1981), 1021.
実際、「司祭が頭であるキリストに似せられること―すなわち、恵みの主要な源としてのキリストに似せられること―は、彼を他者より上に置くような高揚を意味するものではない」（教皇フランシスコ、使徒的勧告『福音の喜び』104項）。むしろ、「司祭が『頭であるキリスト』のしるしである、と言われるとき、それは主に、キリストがすべての恵みの源である、という事実を指す。キリストが教会の頭であるのは、『キリストが教会のすべての成員に恵みを注ぐ力を持っている』からである」 （教皇フランシスコの使徒的勧告『愛するアマゾニア』87項；トマス・アクィナス『神学大全』III, q. 8, a. 1, resp. を引用）。
The Mission in the Digital Environment－Executive Summary of the Final Report of Study Group 3 (Original Text: English)
Executive Summary
God calls every baptized person to proclaim the Good News, entrusting this missionary mandate to all. Within our missionary Church, charisms have historically developed to live out this mission in response to the needs of different times and cultures. In the present historical moment, the Final Document of the XVI Ordinary General Assembly of the Synod of Bishops (FD), now part of the Ordinary Magisterium of the Pope, has recognized the digital environment as a culture, with its own dynamics, languages, and modes of interaction. In this perspective, the Synod affirms that “digital culture constitutes a crucial dimension of the Church’s witness in contemporary culture and an emerging missionary field” (FD, no. 149).
We all, as the baptized, are called to bring the Good News to people we meet in this environment through missionary approaches that respond to its specific characteristics, engaging its opportunities while facing its challenges and risks directly.
Continuing the path opened by his Predecessor, Pope Leo XIV invited the participants in the Jubilee of Digital Missionaries and Catholic Influencers to “renew your commitment to nourish Christian hope in social networks and online spaces”.[1] Pope Leo XIV has affirmed that “we need missionary disciples who convey the gift of the Risen Lord to the world; who voice to the ends of the earth the hope that Jesus gives us (cf. Acts 1:3-8); and who go wherever there is a heart that waits, seeks, and is in need. […] Always look for the “suffering flesh of Christ” in every brother and sister you encounter online”.[2] The Pope has likewise emphasized that “we need to discern how to use digital platforms to evangelize, to form communities and to challenge the false gods of consumerism, power and self-sufficiency”.[3]
Over the course of both Synodal Assemblies, the Synod identified a growing call to understand how the Church’s mission can best be lived out in this digital era. This theme was articulated in Chapter 17 of the Synthesis Report of the First Session of the Sixteenth Ordinary General Assembly of the Synod of Bishops (SR, no. 17), and, more explicitly, in paragraphs 58, 59, 113, and 149 of the Final Document.
Study Group 3 was entrusted with the task of identifying concrete ways through which the Church’s digital mission might be faithfully carried forward. Our work has focused on how the Church is already witnessing and can most effectively continue to witness to the Gospel of Jesus Christ in a time in which digital and physical environments are closely interconnected in every area of social life, especially among young people. This digital revolution stands at the heart of an epochal shift, one that challenges us to respond faithfully and to carry out our Gospel mission in this new context.[4]
Pursuant to this mandate, our Group sought to address the questions[5] set forth by the General Secretariat of the Synod[6] concerning how the Church can learn from, engage with, and carry forward its mission within the digital environment. Our Group shared these questions with diverse groups and individuals around the world, reflecting the Church’s ongoing commitment to listening and dialogue.
It is important to acknowledge from the start that even with this broad consultation, our conclusions are preliminary. The Church has been engaged in the digital environment from its beginning, yet fostering this engagement across all levels of the Church takes time. As digital technology continues to evolve, the Church’s discernment of how to live her mission remains an ongoing journey rather than a finished task.
At the same time, we learned a great deal during our extensive synodal consultation and listening efforts. This report identifies many current expressions of mission in a time so characterized by digital technology and continuous innovations, and draws from them valuable lessons learned to date. Building on these insights, we offer concrete suggestions for how the Church can continue to advance the mission of proclaiming the Gospel in the digital world and live out this new chapter in her missionary history. Five themes frame our recommendations:
First, the digital environment is not merely a set of tools to be mastered; it is a culture. Understanding it involves understanding how we relate to one another, how we form community, and ultimately how we share the Gospel in a world that is increasingly digitally mediated (cf. FD, no. 113a).
Second, digital engagement enables listening to, accompanying, and raising the voices of those whose voices are not heard, and is an expression of the Church’s social mission. We have consistently heard that the digital environment can be a place where people genuinely search for God and express deep spiritual needs (cfr. SR, no. 17b). It can therefore be a way of living out the Church’s social mission, and a new dimension of the preferential option for the poor.
Pope Francis’s vision of a “field hospital” Church that goes out to the peripheries is reflected in the work of missionaries in the digital environment, ready to respond to suffering individuals. Digital spaces can then become places of genuine human connection, not just information exchange. At its best, digital engagement does not replace in-person encounters but can instead lead to them, enriching relationships and communities. As Pope Leo emphasizes, “our mission – your mission – is to nurture a culture of Christian humanism, and to do so together. This is the beauty of the “network” for all of us”.[7]
Third, this digital culture requires the same intentionality, formation, and missionary spirit that we bring to any cross-cultural ministry. Just as missionaries throughout history have learned languages, understood customs, and adapted their approaches while maintaining the integrity of the Gospel, all the baptized are called to be salt and leaven in this new culture, remaining rooted in the truth, goodness, and beauty of our Catholic faith (cf. FD, no. 59).
Fourth, at its best, digital engagement naturally fosters elements of synodality: listening, participation, and shared responsibility. At its best, online engagement enables unprecedented opportunities to hear diverse voices from different backgrounds, geographic areas, and perspectives – especially those often marginalized in traditional Church settings. At its best, digital culture can reflect something of the Church’s own identity as a network of networks, reflecting the unity in diversity that is the hallmark of the body of Christ (cf. FD, no. 149).[8]
Fifth, at the same time, the digital environment poses immense challenges. It presents great risks, and is shaped through algorithms that can isolate us in echo chambers and manipulate us; by business models that monetize our attention and monitor our actions; and by dynamics that foster polarization rather than communion, and can drive nihilism and violence. The same platforms that enable connection can also enable dehumanization. This is why in the digital age we are called to live our faith maturely and prayerfully in face-to-face communities, nourished by the sacraments, and to foster in-person and digital interactions which respect human dignity, promote authentic encounter, and witness to the truth in love. This is especially true for young people who often encounter the faith first online. As Pope Leo XIV warns, a faith discovered only in digital spaces risks remaining “disembodied,” never rooted in real relationships or the life of the Church, and can leave individuals “alone with themselves” in algorithm-shaped isolation.[9]
These convergences are the result of our synodal work of listening and dialogue with many individuals and groups, including episcopal conferences, those involved in synodal processes, scholars and experts, young people, and those involved intentionally in the digital mission. This synodal consultation resulted in a more particularized series of insights and recommendations that we summarize in detail in the full report.
Like any new path, the common mission in the digital environment is a journey in progress. The Church is learning along the way the challenges, opportunities, and languages presented by this emerging culture. Concepts such as digital mission, online synodality, jurisdiction, and digital accompaniment and discernment require deeper study to illuminate their theological, pastoral, and canonical meaning. Continued reflection is also needed regarding the formation and engagement of those on this digital mission. This process of learning and discernment is, in itself, a synodal experience, as we walk together to discern how the Holy Spirit continues to guide the Church to embody the Gospel with faithfulness and creativity, making digital culture a space of encounter, witness, and communion.
The mission in the digital environment is part of the pastoral, missionary, and synodal conversion process to which the Holy Spirit is calling the Church today. It is not merely about using digital tools to proclaim the Gospel, but about embodying this proclamation within the cultural evolution in the digital environment, where relationships, languages, and forms of community take on new and particular configurations. The Church’s presence in the digital sphere can be a sign of communion and a witness of hope, capable of reflecting the merciful face of Christ. May this discernment help strengthen a more synodal, participatory, and missionary Church, faithful to its vocation of announcing the Gospel with creativity and fidelity.
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[1] Leo XIV, Address to Catholic Digital Missionaries and Influencers, 29 July 2025.
[2] Ibid.
[3] Leo XIV, Address to the Major Superiors of the Society of Jesus, 24 October 2025.
[4] Ibid.
[5] (1) What can a synodal missionary Church learn from a deeper immersion in the digital environment; (2) How can the digital mission be more routinely integrated into the life of the Church and its ecclesial structures, deepening the implications of the new digital missionary frontier for the renewal of existing parish and diocesan structures (cf. SR, no. 17j); (3) What adaptation to the digital environment is required by the notion of jurisdiction primarily linked to a geographic territory; (4) What practical recommendations or proposals are there concerning the Church’s mission in the digital environment; (5) Would you like to share any other contribution or good practice on this topic? Or perhaps add any other issue or challenge that should be addressed in this journey of study and reflection?
[6] General Secretariat of the Synod, StudyGroups for questions raised in the First Session of the XVI Ordinary General Assembly of the Synod of Bishops to be explored in collaboration with the Dicasteries of the Roman Curia. Work Outline, 14 March 2024, section 3: “The mission in the digital environment”.
[7] Leo XIV, Address to Digital Missionaries…, cit.
[8] One excellent example of this is the “Building Bridges” initiative launched in 2022 between multiple Vatican offices and universities in North and South America where students were invited to participate in synodal style listening sessions between the continents and that ultimately included a virtual conversation with Pope Francis. This model was later expanded and replicated to include students, professors, pastors and universities in Africa and Asia Pacific. Cf. Pope encourages students from the Americas to build better world, 24 February 2022, Vatican News, https://www.vaticannews.va/en/pope/news/2022-02/pope-encourages-students-from-the-americas-to-build-better-world.html.
[9] Leo XIV, Address to the members of the International Youth Advisory Body, 31 October 2025.
The revision of the Ratio Fundamentalis Institutionis Sacerdotalis in a missionary synodal perspective
Executive Summary of the Final Report of Study Group 4 (Original Text: Italian)
The fruits of the Study Group’s work are compiled in a “Proposed Document”, which outlines points of reference and practical pathways for updating formation to the ministry of the priesthood, in tune with the synodal-missionary conversion of the Church. By so doing, the intention was not to change the Ratio Fundamentalis Institutionis Sacerdotalis,as it is relatively recent (2016), and offers principles, criteria and guidelines that already direct formation pathways consistent with the figure of a missionary and therefore synodal Church. Consider, for example, its insistence on discipleship as a decisive condition for configuration to Christ the Shepherd and Servant; the essential communitarian dimension of formation; the requirement for an integral formation; and the involvement of a variety of agents in discernment.
At the same time, in docile listening to the Final Document, the requests of the Synodal Assembly concerning the relational identity of ordained ministry “in and from” the People of God must be addressed without delay: a formation that takes place within the normal life of Christian communities; regular (not merely sporadic) moments of formation shared with other members of the People of God; broader participation of people from various vocations in the formation of future pastors, with particular attention to the contribution of women and families; the acquisition of the indispensable competencies for a synodal Church, such as listening skills, the ability to dialogue, co-responsibility and ecclesial discernment. This is always in view of a more generous correspondence to the missionary mandate of Jesus.
Consequently, the Study Group prepared a proposal for a “Guiding Document for the implementation of the Ratio Fundamentalis and the Ratio Nationalis in a synodal missionary perspective”.
The proposed Document first provides an ecclesiological-pastoral framework (Preamble) with which to review and implement priestly formation according to the synodal “novelty”. It focuses on the figure of the Church and, respectively, that of priests. Without rewriting ecclesiology or a theology of the ordained ministry, it highlights those features of the communion and mission of the People of God and, within it, the ordained ministry, that the Synodal Assembly specified by the reception and integration of the Council’s legacy.
In line with the Final Document, conversions are identified to which the Church is called in docility to the Spirit of the Lord, starting from relational conversion (Preamble 1), whereby the People of God lives in new relationships, shaped by mutual love, thus becoming an effective leaven of fraternity in the various spheres of society.
The missionary conversion (Preamble 2) of the Church seeks to foster the awareness of the co-responsibility of all the faithful in the witness and proclamation of the Gospel; a co-responsibility that implies the involvement of all in the discernment and implementation of the necessary steps of conversion to walk in the “delightful and comforting joy of evangelizing” (EG 10).
The common mission of all the baptized is based on a great variety of gifts, which by their evangelical nature, bear fruit in the communion of the People of God which is missionary by its very nature. Conversion to communion (Preamble 3), together with the courageous recognition of charisms and ministries, must include fruitful practices of mutual recognition capable of supporting a real apostolic collaboration.
Consistent with this synodal development of conciliar ecclesiology, the identity of priests must be outlined in relational and communal terms. If the reference to Jesus Christ as Head, Servant and Shepherd is foundational, it becomes truly fruitful when, by valuing the ecclesiological dimension of the ordained ministry, it is conceived “in and from” the People of God. Drawing from the ever-valuable insights of Presbyterorum Ordinis, a conversion to service takes shape (Preamble 4), for which the fraternity of the People of God is far from secondary to the identity of the ordained ministers. Nor, therefore, can fraternity within the Christian community be neglected or lived only sporadically in formation. It is not merely a backdrop, but a vital place, good soil from which the identity of priests blossoms and grows: men of presbyteral fraternity around the Bishop together with the deacons, men who know the faces and the needs of their brothers and sisters in the Christian community to which they belong, men who in this attitude of service preside over the building up of the People of God on the Word and the Eucharist. Avoiding models of formation marked by sacred separation of the ordained minister from the People of God, this conversion drives every formation project, with its places, times and communities, to ensure a wider participation of candidates in the life of Christian communities.
If formation aims to shape a relational identity of priests in their configuration to Jesus Christ the Head, Servant and Shepherd, it must also accompany candidates to acquire the dispositions and competencies proper to a conversion to a synodal style (Preamble 5). The missionary and synodal conversion of the Church will bear results worthy of the Gospel if those who preside over Christian communities strive for ecclesial discernment. Together with the Bishop, priests have a particular responsibility to ensure that the sensus fidei of the People of God be expressed and that the expectations of the poor be heard. They are therefore called to practice differentiated co-responsibility in decision-making processes and to ensure transparency, accountability and evaluation in the choices that affect the life of the Christian community.
The proposed Document recalls the conversion of formation (Preamble 6) alluding to “operational pathways”, which are specified below in the Guidelines. The formative experience should be more consistent with the life that candidates will subsequently lead: in pastoral ministry, being with Jesus leads to an apostolic journey with and for the People of God. From this perspective, the appropriate updates of the formative community of the Seminary must go ahead. However, it is also opportune to prepare other formative ‘places/times’ necessary for education in mission and synodality. If the conversion also concerns the structural side of the Church’s formative responsibility, it is good to develop pathways to the priesthood in which the ‘Seminary’ is not the sole place for formation.
Certainly, what must be guaranteed is the necessary time and space to deepen and verify the call to priestly ministry (“come away”) and, for the Latin Church, the charism of celibacy with an intense spiritual life marked by guarded and guided rhythms. At the same time, however, the Seminary should not be a prolonged experience far from the People of God. It seems necessary to provide other formative modules along the way, not alternative but complementary to the ‘place/time’ of the Seminary; these can guarantee candidates a real experience of ordinary human life and stable immersion in the life of the Christian community and ensure solid growth in an integral manner. This will avoid the condition of separation where irresponsibility, dissimulation and clerical infantilism are more easily bred. A modulation of different places and times in the journey towards the ordained ministry also facilitates a shared formation with brothers and sisters engaged in other vocational/ministerial paths, activating dynamics of mutual recognition and appreciation. Only thus can we hope to ensure a solid integral maturation for our times.
In the second part (Guidelines), the proposed Document offers indications for a review and implementation of the Ratio Fundamentalis and the Ratio Nationalis in a synodal and missionary perspective: “operational pathways” for a renewal which, on the cultural and training level, on the structural and institutional level, as well as on the normative level, already benefit from experiments and updates currently underway that are collected in the Appendix (Best Practices) of the Document.
Attention to the educational environment and care for a shared formation of the People of God introduces the first operational pathways (Guidelines 1).
Formative experiences detached from the ordinary life of the faithful prove detrimental for the journey towards ordained ministry. Rather, the formation process should take place in close contact with the daily life of the People of God, in order to truly be part of the human condition, thus ensuring both a true experience of God and the complementarity of diverse vocations.
From this point of view, an authentic lived experience of faith and commitment within the Christian community is an indispensable prerequisite for initial vocational discernment, before specific paths are undertaken.
Beginning with the propaedeutic stage, experiences and moments of shared formation with lay people, consecrated persons and ordained ministers are required, so that in the everyday reality of relationships, self-knowledge takes place and one learns to collaborate fraternally with all.
Regarding the formative environment, the proposed Document considers it appropriate to alternate the traditional module, which necessarily entails residence in the Seminary during the early years, with other modules that involve residence in parish communities or other ecclesial environments, especially during the configurative stage. This should not prolong the formation period.
Choices in this direction promise to facilitate a truly integral formation; such formation would benefit from the ordinary relationships with all members of the People of God, favouring the growth of responsible and mature personalities, including the area of affectivity and sexuality.
A second set of operational pathways (Guidelines 2) concerns the participatory and synodal style that must permeate priestly formation. It is above all a matter of cultivating and safeguarding the intimate link between the deep relationship with Jesus Christ and the fraternal life of the community (Guidelines 2.1). In order to ensure a formative community a sufficient number of seminarians and formators is required. Within the Seminary, if the community is large enough, “fellowship groups” should be formed that allow a more personalised accompaniment and foster a real experience of fraternal sharing in the community. In this way, experience of ‘normal life’ is guaranteed, whereby everyone can acquire responsibility and a spirit of service in everyday matters, sheltered from tendencies towards clerical elitism. A spiritual life can thus emerge, deeply marked by passion for the community, its mission and its synodality.
Further operational pathways concern the theoretical-practical curriculum for the formation of a priesthood in favour of a missionary and synodal Church (Guidelines 2.2). From the propaedeutic stage of formation, the Final Document of the Synod should be studied so that attitudes and skills related to co-responsibility and community discernment are acquired. It is also necessary to revise the academic proposal, from a biblical and theological perspective, as well as that of the human sciences and of philosophy. This is required so that studies contribute to the concrete appropriation of a relational anthropology, of an ecclesiology of the missionary and synodal People of God, and of the presbyteral identity in a relational-communitarian perspective, which then must be verified and strengthened on the ground during the pastoral stage.
The proposed Document alsoidentifies operational pathways aimed at establishing a synodal approach to priestly formation (Guidelines 2.3). Since priestly ministry ultimately receives its Christological identity “in and from” the People of God, priestly formation must have the People of God as its proper subject, in its charismatic-hierarchical configuration. A key area for greater investment is the training of formators, particularly their ability to live in fraternity and work synodally. It is not enough to continue the already established practice of involving competent men and women religious, together with the laity in academic and practical teaching. Moreover, well-prepared and competent women must necessarily be included as co-responsible at all levels of formation, also within the formation team, in order to benefit from their indispensable contribution to vocational discernment and to the accompaniment of candidates to the priesthood. This development is to be promoted – where not yet underway – through a process involving the educational community, while respecting the various cultural contexts and responding to the renewal required by a synodal and missionary Church.
How should the People of God contribute to the formation process, naturally with the Bishop and those directly appointed to this task? The operational pathways call for decisions and practices that embody the differentiated co-responsibility that is the Church’s commitment to priestly formation (Guidelines 3). In drafting the Ratio Nationalis and the formation project of individual Seminaries, Bishops must promote the contribution of people of different vocations. In the care and accompaniment of vocational journeys, the vitality of lay people, families, educators and catechists must be recognized and supported, also through Vocational Centres. Moreover, the periodic evaluation of the candidates’ progress must not remain the exclusive responsibility of those ultimately in charge of formation; those who share the environments in which the candidates live, study and work should be more involved. Additionally, the scrutinies for the conferral of Holy Orders should include a non-formal, yet authentic listening to the People of God, giving particular importance to the perspective and judgment of women.
Finally, operational pathways are offered for formation in that apostolic zeal which must inspire future priests in serving the missionary Church (Guidelines 4). Since the mission of the Gospel is at stake, formation must include proclamation and service to the poor, within a comprehensive sensitivity to the cry of the peripheries and of the planet. In missionary outreach and throughout the whole journey of formation, ecumenical and interreligious fraternity must be cultivated. Furthermore, being immersed in the human condition facilitates a homiletic and catechetical formation that teaches how to connect the heart of the Gospel with the life experiences of people. Therefore, formation processes should provide skills, tools and, above all, criteria for navigating the digital culture and for sowing therein the seed of the Gospel. Regarding initiation to mission, an invaluable aspect is a rigorous formation in the culture of safeguarding, thus laying foundations for a more decisive prevention from all kinds of abuse. The proposed Document also highlights the value of periods of formation spent in other countries or in Dioceses where the sense of mission can become even more alive.
In conclusion, the Group presents an itinerary for the dissemination and implementation of the operational pathways offered in the proposed Document (Corollary).
Some aspects of the relationship between the Eastern Catholic Churches and the Latin Church
Interim Report Study Group 1 (Original Text: Italian)
The majority of members of Group 1 were appointed by the Dicastery for the Eastern Churches. At the beginning of the Second Session of the 16th Ordinary General Assembly of the Synod (2 October 2024), the report from Group 1 was presented by His Eminence Cardinal Claudio Gugerotti, Prefect of the same Dicastery.
This report, outlining the increasingly difficult situation of Eastern Catholic faithful who have fled to the West, set the following objective: «Precisely to facilitate the understanding and resolution of these problems, Group 1 proposes to examine carefully the question of the pastoral care of Eastern Catholics in the diaspora, especially those who are without their own Ordinary», specifying that «this work is intended to flow into a document of the Holy See, prepared by the Dicastery for the Eastern Churches and addressed by the Holy Father to the Latin Bishops, containing some guidelines on these aspects…». Thus, the work of Group 1 initially coincided with that of the “Preparatory Group for the Document on Relations between Eastern Catholic Churches and the Latin Church,” established by the Dicastery for the Eastern Churches.
According to the same report, the Group began its work «by considering various issues, articulated in a questionnaire of 25 questions, to which the members were invited to respond». In light of the topics identified by the Synthesis Report (28 October 28 2023) and those assigned to Group 1 by the «Work Outline» of the Secretariat of the Synod (14 March 2024), it became clear that the Group’s mandate would not encompass all issues concerning the Eastern Churches that emerged during the synodal process.
Meanwhile, responding to an invitation from the Secretary General of the Synod, His Eminence Cardinal Mario Grech, the Council of Catholic Patriarchs of the Middle East submitted several proposals and suggestions. In March 2025, on the initiative of Group 10, a small number of members from both Study Groups held a consultation on topics of common interest.
The first such consultation took place at the Dicastery for the Eastern Churches on 8 April 2025. During this meeting, it became evident that the Dicastery’s “Preparatory Group” and Group 1 are two distinct working groups, despite having an almost identical membership.
Professor Péter Szabó was invited to this meeting as an external observer in his role as coordinator of Group 1 of the 16th Ordinary General Assembly of the Synod of Bishops. At the meeting, the Dicastery’s “Preparatory Group” clarified that it intended to focus exclusively on the pastoral care of Eastern faithful in the diaspora who lack their own Hierarch. Thanks to this important clarification, Group 1 was able to begin a more independent course of activity. However, due to the subsequent vacancy of the Apostolic See, this work only truly commenced after the synodal journey was resumed by Pope Leo XIV.
Given the additional time made available to the Study Groups until the end of 2025, the Coordinator asked Group 1 members to submit a written summary of their priorities and proposals by July 2025. These were to take into account the needs expressed by the Eastern Catholic Churches, while also adhering to the guidelines and methodology outlined in the aforementioned «Work Outline» of the Secretariat of the Synod.
In July 2025, two online meetings of the Group were held, during which, following a rich exchange among the members, the themes to be developed in future meetings were outlined (including formation in the history and theology of the Christian East in the Latin Church, the possible revision of certain norms of Eastern canon law, and questions relating to the pastoral care of the faithful of the Eastern Catholic Churches).
Coordinator: Prof. Péter Szabó
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To Hear the Cry of the Poor and the Earth
Interim Report Study Group 2 (Original Text: English)
The members of Study Group 2 are four women and three men, including religious, laity and clergy who come from five continents and work in six continents. Our diversity is a deliberate strategy that has enabled Study Group 2 to reach into many networks and gather insights from lived experience and engagement in a variety of local Churches. Since July 2024 we have met nineteen times via Zoom.
Upon receiving the news of Pope Francis’ death, we resolved to continue our work in order to be able to submit our report by 30 June should that be desired by the new Pope. We welcome Pope Leo XIV’s encouragement of synodality. The extension of the reporting deadline will enable us to deepen the circularity of our methodology.
Subgroups
We have received reports from our Disability Subgroup and Theology Subgroup. These included concrete proposals that have been reviewed by Study Group 2. Following dialogue with the Subgroups and some amendments, these proposals have been incorporated into the recommendations of our draft report.
Additional Data
In July 2024 we gathered data from Bishops, theologians and formators, Church ministries and organisations via surveys. Following Cardinal Grech’s invitation for submissions to the Study Groups in October 2024, we have received twenty-one written submissions which are being considered as our draft report is finalised.
Our member Professor Sr Maria Cimperman has worked with International Union of Superiors General (UISG) and received over two hundred submissions from women’s religious institutes concerning the vital question of formation and the cries of the poor and of the earth.
Our members continue to take up opportunities to listen to the lived experience of those made poor or marginalised. For example, Coordinator Dr Sandie Cornish accepted the invitation to participate in the Idol Talk: In the Image of the Disabled God conference co-hosted by the Institute for Religion and Critical Inquiry and the Society of Jesus’ Loyola Institute as an intentional listener and critical friend. The conference was developed in dialogue with the Disability Office of the Australian Catholic Bishops Conference and brought together people with disability in Australia, academics internationally, and Dr Vittorio Scelzo representing the Dicastery for Laity, Family and Life, to consider the Catholic Church’s understanding of disability and the participation of people with disability in the Church.
Drafting
Study Group 2 has been working intensively on drafting its report and will have a complete first draft by the established time. Different members of the Group have led the drafting of different sections and the whole Group has diligently engaged with the drafts offering comments and suggestions.
Our report’s Executive Summary will include a brief introduction to each section and a full listing of the recommendations in relation to each of the five questions entrusted to us. The reflection on good practices that gave rise to the recommendations will be contained in appendices. A detailed proposal for an International Ecclesial Observatory on Disability in pursuance of No. 63 of the Final Document of the 16th Ordinary General Assembly of the Synod of Bishops on Synodality will be included as an appendix. The final report will include internal hyperlinks for easy access to relevant appendices.
Testing Recommendations
The extension of the reporting deadline will enable us to implement a feedback loop which was part of our originally proposed methodology but which we would not have been able to complete by 30 June 2025. We are now planning to test our draft recommendations on the ground in each continent.
Each Study Group Member will endeavour to engage with people or communities made poor or marginalised in their continent of origin, or where they live. They will do this either directly or via contacts who have authentic, ongoing relationships of trust with these communities. Similarly, efforts will be made to gather feedback from some parishes, seminaries, theologians, and providers of formation, as well as from ecclesial networks, social movements and those working to protect our common home. All Bishops with designated responsibility for justice, ecology and peace for their Bishops Conference will be invited to provide feedback.
Study Group 2 lacks a member from the Middle East. We will seek assistance and advice from those who participated in the Synod Assembly from the Middle East on appropriate ways of soliciting feedback in that region.
We are currently preparing to translate our draft recommendations and begin consultation seeking feedback on them. The timeline for this consultation will be determined in the coming weeks. After considering feedback we will finalise our report.
Coordinator: Dr Sandie Cornish
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The Mission in the Digital Environment
Interim Report Study Group 3 (Original Text: English)
Introduction
Digital culture is a lived and ever-changing environment that, depending on the way it takes shape, in turn shapes how people create and live relationships, express beliefs, and seek truth. It is up to us to help shape it. In response to the call of the Synod on Synodality and the mandate entrusted to us by the General Secretariat of the Synod, Study Group 3 has explored the question of the Church’s mission in the digital environment through a prayerful, synodal process of listening, discernment, and dialogue.
Following the encouragement of the newly elected Pope Leo XIV to continue the work of the Study Groups “with renewed enthusiasm” despite suspended time during the sede vacante, we have reassessed the timeline of our work. While we were prepared to submit our final report by the original 30 June 2025 deadline, we welcome the new deadline as an opportunity to integrate additional contributions and deepen our reflection.
1. Synodal Process and Methodology
Study Group 3 has undertaken its work through a synodal methodology that emphasizes listening to diverse voices from around the world. Our membership includes Vatican representatives, theologians, communications professionals, and academics[1].
Our work has progressed through distinct phases:
● Review of Synodal Foundations
We began by analyzing synodal documents from national, continental, and universal phases of the 2021-2024 Synodal Process on Synodality. These revealed the depth and complexity of digital culture and affirmed its importance as a space for encounter and evangelization.
● Global Listening and Consultation
In line with the synodal method, Study Group 3 undertook a broad consultation to reflect the diversity of the People of God:
Episcopal Conference Communicators: 84 Episcopal Conference communication offices, coordinated by the Dicastery for Communication, responded to the five guiding questions with insights from every global region.
“The Church Listens to You” Initiative: 1,618 digital missionaries from 67 countries shared experiences of digital accompaniment, particularly with young people and those on the margins.
Individual and Group Submissions: Over two dozen theologians, pastoral leaders, digital creators, students, and communications professionals from six continents offered perspectives rooted in lived pastoral and digital realities.
Towards “Full Presence Initiative”: Reflections from those engaged with the Dicastery’s pastoral document provided key insights on communion, formation, and evangelization.
Pontifical Commission for the Protection of Minors: Their report emphasized ethical and safeguarding concerns in digital spaces—an essential theme throughout our work.
The five questions guiding Study Group 3’s work are:
What can a missionary synodal Church learn from greater immersion in the digital environment?
How can digital mission be integrated more routinely into the life of the Church and into Church structures, deepening the implications of the new digital missionary frontier for the renewal of existing parish and diocesan structures (cf. Synthesis Report, no. 17j)?
What adaptations to the digital environment does the notion of jurisdiction mainly linked to a geographical territory require?
What are practical recommendations or proposals regarding the Church’s mission in the digital environment?
Do you have any other input or good practices to share on this topic and possibly any other questions or challenges that need to be addressed in this journey of further study?
2. Thematic Working Groups and Synodal Gathering
To explore these questions in more depth, we established three thematic working groups, as outlined in the updated methodology:
● Scholars and Pastoral Experts Working Group
This group includes 33 members from Africa, Asia, Europe, Central America, North America, and South America. Their work and expertise explore theological, canonical, and structural questions related to the Church’s digital presence and engagement.
● The Church Listens to You Working Group
This working group brings together 12 leaders from the global Church Listens to You initiative. Their reflections are rooted in the concrete experience of synodal listening and outreach in the digital environment.
● Faith Communication in the Digital World Alumni Working Group
This group includes 11 participants aged 25-35 from Portugal, the United States, Lebanon, Mexico, the Philippines, South Korea, Zimbabwe, Canada, and Croatia. It represents a dynamic network of Catholic communicators and young leaders deeply engaged in digital evangelization and intercultural dialogue.
In March 2025, members of Study Group 3 gathered in person for a synodal meeting. This gathering allowed us to review submissions, discern key themes, and strengthen shared understanding of the Church’s digital mission.
3. Current Status and Next Steps
By the beginning of June 2025, Study Group 3 had completed its review of synodal foundations, global consultations, and working group discernment, had begun drafting its report, and was prepared to submit our final report by the original deadline. In light of the new timeline and encouragement from Pope Leo XIV, we will now:
● Update key themes taking into account new contributions,
● Explore re-engaging our working groups and other contributors in light of the new pastoral context,
● Synthesize and integrate the work carried out during the Jubilee of Digital Missionaries and Catholic Influencers, which will take place in Rome on 28 and 29 July, and
● Synthesize and integrate our findings into a final report by year-end 2025.
4. Reflections on the Synodal Approach
The digital environment is “indistinguishable from the sphere of everyday life,” as Pope Francis has said. This process has confirmed that synodality, marked by listening, dialogue, and discernment, is not only a method but a necessary path for the Church’s presence in digital spaces.
We remain deeply grateful for the opportunity to serve this work of the universal Church and will continue with renewed dedication and openness to the Holy Spirit’s guidance.
Coordinator: Dr Kim Daniels
[1] Mgr. Graham BELL, Under-Secretary of the Dicastery for Evangelization (Section for Fundamental Questions Regarding Evangelization in the World), has been added to the list published in 2024.
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The revision of the Ratio Fundamentalis Institutionis Sacerdotalis in a missionary synodal perspective
Interim Report Study Group 4 (Original Text: Italian)
This report follows the one presented in October 2024 to the participants of the Second Session of the 16th Ordinary General Assembly of the Synod of Bishops. Below, we briefly review the stages of our journey, with particular focus on developments from autumn 2024 to the present, and the outlook for future work.
Phases of the journey
1. Initial orientation of our work (June – July 2024), guided by the mandate assigned to us in the Work Outline of the General Secretariat of the Synod for the Study Groups (14 March 2024): to conduct «a review of formation to the ordained ministry and a revision of the Ratio Fundamentalis in the perspective of a synodal missionary Church (cf. Synthesis Report, no. 11j), at the service of the Episcopal Conferences».
During this phase, summarized in the previous report, we reached two key insights:
– The current Ratio Fundamentalis, published in 2016, is a recent document still in the process of being received. It has already introduced significant innovations related to the Church’s synodal and missionary dimensions, such as an emphasis on discipleship and configuration to Christ as Head, Shepherd, Servant, and Bridegroom as the foundational principles of formation; a fundamentally communal dimension; and the need for integral formation. Based on this document, Ratio Nationalis are being developed worldwide: some have already been approved by the Dicastery for the Clergy, others are nearing completion, and some are still under development. Therefore, a complete overhaul of the Ratio does not currently seem appropriate.
– On the other hand, the Synthesis Report of the First Session of the Synod, the Instrumentum Laboris for the Second Session – and now the Final Document (especially nos. 147–148) – articulate a series of needs tied to the Church’s journey as a synodal and missionary body in this time of epochal change, which cannot be ignored. These include: in relation to the centrality of the People of God, synodal and missionary, there is the need to deepen the identity of ordained ministry in relational terms, in dialogue with other ministries, and defined “in and from” the People of God; formation that is more rooted in the lived experience of the People of God with its various charisms and ministries; joint formation moments involving laypeople, consecrated persons, ordained ministers, and seminarians; greater participation of all components of the People of God – especially women and families – in the formation of ordained ministers; learning the essential skills for a synodal Church; the urgent need to respond to Jesus’ missionary mandate.
These insights led us to consider drafting a Preliminary Documentto the Ratio Fundamentalis that would clearly articulate the relational identity of ordained ministers in a synodal and missionary Church, and outline principles and criteria for implementing both the Ratio Fundamentalis and the Ratio Nationalis in keeping with this ecclesiological and missiological vision.
During the meeting of 18 October 2024 with the participants of the Synod, this direction received broad support, along with important encouragements, such as: ensure that formation fosters interior maturity and initiates candidates into deep Christian and priestly spirituality as a true friendship with Jesus; recognize that some existing methods and tools of formation no longer connect well with today’s complex world; address the challenges posed by the digital world, social networks,and artificial intelligence; identify paths toward a true and integral transformation (conversion) of candidates; promote self-awareness and awareness of ministry, nurtured through immersion in the People of God; etc.
2. Listening and Gathering Phase (October 2024 – June 2025). This phase unfolded along two lines, in keeping with the synodal method underlying our work:
– listening to experiences from seminaries and experts across different continents[1];
– consulting Episcopal Conferences on effective practices and proposals for the formation of candidates for ministry in a synodal and missionary Church[2].
This phase highlighted several key findings: confirmation of the basic direction: drafting a preamble and guidelines for re-reading the Ratio; existence of many good practices around the world that should be appreciated and shared; the risk of stopping at good intentions that are not adequately implemented (e.g., minimal number of seminarians, lack of formator training, etc.); hence the need to establish timelines for implementation and define evaluation criteria.
Special reflection was also given to the structure of the seminary and its historical roots. The current model still largely reflects a context where formation occurred apart from the People of God, in isolated settings and homogeneous communities. This needs to be enriched with new approaches more in tune with the Church’s missionary and synodal nature, such as:
– deepening experiences of formation embedded in the life of the People of God;
– developing new models of pastoral formation and including training modules that respond to the realities and challenges of our time.
3. Synthesis and Drafting Phase (July – November 2025). During this phase, we aim to:
– gather all relevant content from the Final Document of the Synod 2021–2024 concerning the formation of candidates for ordained ministry (already completed);
– extract from the consultation phase the main themes and proposals gathered from seminaries and experts;
– identify exemplary good practices and proposals from Episcopal Conferences on each continent;
– re-read the Ratio Fundamentalis in this light to highlight, chapter by chapter, existing elements of synodality and mission, as well as areas needing further development;
– draft a preliminary document to the Ratio, to be submitted to the Holy Father.
Possible Components of a Preliminary Document for the Implementation of the Ratio Fundamentalis / Ratio Nationalis in a missionary synodal perspective
In fulfilling its task, the Group will prepare a draft of a concise document (10–12 pages maximum) for the implementation of the Ratio Fundamentalis / Ratio Nationalis in a missionary synodal perspective, including the following sections:
1. Anthropological, theological, ecclesiological, missiological, and pastoral preamble: identity and ministry of presbyters in a synodal and missionary Church
2. Guidelines for implementing the Ratio Fundamentalis and Ratio Nationalis in a synodal and missionary framework
3. Criteria for implementation and evaluation
4. Appendix with selected good practices from various continents (additional practices may be shared through the website of the Dicastery for the Clergy)
5. Final corollary summarizing the key emerging themes.
11/11/2024 Rev. Emilio Lavaniegos González O.S.D., Priestly Fraternity of Diocesan Workers, Director of the Mosén Sol Residence (a community for priests in difficulty), Consultor to the Dicastery of the Clergy, among the collaborators in drafting the Ratio Fundamentalis.
06/12/2024 Sister Isabell Naumann, Secular Institute of the Schönstatt Sisters of Mary, President of the Catholic Institute of Theology of Sydney, Member of the International Theological Commission.
16/12/2024 Rev. Enrico Brancozzi, Episcopal Vicar for Pastoral Ministry of the Archdiocese of Fermo and Rector of the Archdiocesan Seminary, author of the book Rifare i preti. Come ripensare i seminari. (Remaking Priests. Rethinking Seminar).
07/01/2025 Msgr. Jesús Vidal Chamorro, Bishop of Segovia, President of the Episcopal Sub-commission for Seminaries of the Spanish Episcopal Conference.
21/01/2025 Rev. Hans Zollner. S.I., Director of the Institute of Anthropology (Interdisciplinary studies on human dignity and care) at the Pontifical Gregorian University.
18/02/2025 Msgr. Lucio Adrían Ruiz, Secretary of the Dicastery for Communication and “creator” of the “Digital Synod”.
18/03/2025 Rev. Dr. Peter Klasvogt, priest of the Archdiocese of Paderborn, Director of the Kommende Social Institute of Dortmund and of the Catholic Academy of Schwerte, former Rector of the Major Seminary of Paderborn and President of the Conference of German‑language Rectors; Rev. Carlo José Seno, priest of the Archdiocese of Milano, Director of the Spirituality Center of Communion for Diocesan Priests and Seminarians “Vinea Mea,” located in the Citadel of the Focolare Movement in Loppiano (Florence).
08/04/2025 Prof. Nora Kofognotera Nonterah, theologian and university lecturer, Member of the Synodal Assembly, former Director of the Formation Program for Synodality for Seminarians in Ghana, organized by the Provincial Major Seminary of St. Gregory the Great.
24/06/2025 Rev. Armando Nugnes, Rector of the Pontifical Urban College in Rome.
[2] Overview of contributions from Episcopal Conferences in response to the request to highlight good practices and proposals: 4 contributions from Africa (Burundi, Liberia, Mozambique, Nigeria); 8 contributions from Asia (Bangladesh, China, Korea, Philippines, Japan, India, Sri Lanka, Thailand) (the input from Asian seminaries came partly from the Episcopal Conferences and partly through the FABC); 10 contributions from Latin America (Argentina, Brazil, Chile, Colombia, Ecuador, Guatemala, Honduras, Mexico, Peru, Venezuela); 2 contributions from North America (Canada, USA); 13 contributions from Europe (Albania, Belgium, Bosnia, Greece, Ireland, Italy, Latvia, Netherlands, Poland, Scandinavia [Denmark, Finland, Iceland, Norway], Slovenia, Slovakia, Spain); for a total of 37 contributions.
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Some theological and canonical matters regarding specific ministerial forms
Interim Report Study Group 5 (Original Text: Italian)
In accordance with the indications received from the General Secretariat of the Synod, and in continuity with the preparatory work undertaken last year, the Dicastery for the Doctrine of the Faith (which, in all its components, corresponds to Group 5 as designated by the Synod Process on Synodality) is currently engaged in drafting the final report on the specific theme of the participation of women in the life and leadership of the Church. This current phase of work follows a period dedicated to the collection and careful assessment of the vast body of material submitted to the Dicastery on the aforementioned subject. In addition, the Dicastery has actively invited the contributions of numerous women who are already significantly involved in the mission and leadership of the Church.
The forthcoming final report will be structured in three parts:
– a brief overview of the history of Group 5, its methodology, and the insights gained throughout the working process;
– a reasoned synthesis of the principal findings and convergences regarding the theme, drawn from the voices of the various components of the Dicastery (Consultors, Doctrinal Office, Congress, Feria IV), the analysis of the submitted texts, and the personal accounts gathered at the Dicastery’s request;
– an extensive appendix cataloguing the substantial material received and gathered by the Dicastery in recent months, currently envisaged to be organized into seven sections:
1) Significant female figures in the history of the Church.
2) Personal accounts from women currently engaged in Church leadership.
3) Personal accounts from women serving within the Roman Curia.
4) The Marian and Petrine principles: relevance and limitations.
5) Ecclesial potestas: nature and exercise.
6) Critical tensions regarding clericalism and male chauvinism.
7) The contribution of Pope Francis and Pope Leo XIV concerning the role of women in the Church.
With regard to the second part of the final report, the Dicastery is relying in particular on the ongoing contribution of its female Consultors. The first draft of this section was discussed with them on 7 July 2025.
A special word must be reserved for the question of women’s access to the diaconate. During the Second Session of the 16th Ordinary General Assembly of the Synod of Bishops, the Holy Father Francis, of venerated memory, reactivated the work of the Second Study Commission on the Female Diaconate, which he had established some years prior. All synodal contributions related to this subject have been forwarded to that Commission for its consideration.
The Dicastery expects to deliver, without delay, the final outcome of its work in the coming months.
Coordinator: Msgr. Armando Matteo
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The revision, in a synodal missionary perspective, of the documents touching on the relationship between Bishops, Consecrated Life, and Ecclesial Associations
Interim Report Study Group 6 (Original Text: Italian)
Study Group 6[1] carried out its work, in a synodal spirit, by forming three thematic subgroups:
I. Relations between Bishops and Consecrated Men and Women
II. Collaboration between Episcopal Conferences and Conferences of Major Superiors
III. Relations between Ecclesial Associations and Local Churches
Over the past months, these three subgroups have engaged in dialogue among their members, Bishops, Consecrated Men and Women, and Laymen and Laywomen, from diverse geographical areas and backgrounds. Their work was guided by shared reflection on the relationships among Pastors, Consecrated Life, and Ecclesial Associations, drawing on selected Magisterial documents and the direct experiences of the members themselves.
Subgroups, or certain members within them, felt it was essential to broaden the scope of listening and sharing by seeking input from Bishops, representatives of various forms of Consecrated Life, and delegates of AFMENC (Associations of the Faithful, Ecclesial Movements, and New Communities).
Specifically:
– subgroup I[2] faced the most challenges. Nonetheless, its members were able to present their work to Conferences of Bishops and Consecrated persons of their region, sharing with the group both the requests and challenges they encountered, while valuing the unique contributions of each participant;
– subgroup II[3] developed a trilingual questionnaire, which was distributed to the continental Conferences for Consecrated Life. These bodies offered valuable input in response to the challenges of fostering a more synodal collaboration between the Conferences of Major Superiors and the Episcopal Conferences;
– subgroup III[4] conducted interviews with several Bishops and Moderators of AFMENC. From their responses, key aspects of the relationship between Pastors and AFMENC were identified. The aim was to apply a “synodal” methodology of listening to reality, capable of highlighting challenges, current practices, and practical guidelines.
Each of the three subgroups has already prepared a summary report, which has been submitted to Group 6. The group met in 26 July 2025 to discuss how best to continue the work in the coming months.
The main objective going forward is the drafting of the Group’s final report, based on the contributions of the three subgroups and shaped through interaction among all members, following a synodal style. During this final phase, special attention will also be given to further listening to and involving representatives of Consecrated Life, particularly the Unions of Superiors General (UISG and USG), as well as the relevant Dicasteries.
Coordinator: H. Em. Card. Joseph William Tobin, C.Ss.R.
[1] Until April 2025, Cardinal Robert Francis PREVOST, O.S.A., served as member of Study Group 6 in his capacity as Prefect of the Dicastery for Bishops. On 8 May 2025, he was elected Pope, taking the name Leo XIV. Dr. Serenella DEL CINQUE (Italy), also took part in the work of the Group, serving as Executive Secretary.
[2] H.E. Msgr. José ORNELAS, S.C.J., Bishop of Leiria-Fatima (Portugal), Subgroup Leader; H.E. Msgr. Paulus Budi KLEDEN, S.V.D., Archbishop of Ende (Indonesia); H.E. Msgr. Sebastião MASCAREHNAS, S.F.X., Bishop of Baroda (India); Fr. Dinh Anh Nhue NGUYEN, O.F.M. Conv. (Vietnam); Sr. Sharon Ann EUART, R.S.M. (USA); Dr. Serenella DEL CINQUE (Italy).
[4] Dr. Emanuele COLOMBO (Italy), Subroup Leader; H.Em. Card. Grzegorz RYS, Archbishop of Łódź (Polond); H.E. Msgr. Elias FRANK, Bishop of Asansol (India); Dr. Patricia BAINBERG (Argentina); Dr. Shayne BENNETT (Australia); Dr. Elisa LISIERO (Italy).
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Some aspects of the person and ministry of the Bishop (in particular: criteria for selecting candidates to the episcopacy, the judicial function of the Bishops, the nature and structure of ad limina Apostolorum visits) from a missionary synodal perspective
Interim Report Study Group 7 (Original Text: Italian)
1) Activities and mandate
At the conclusion of the Second Session of the 16th Ordinary General Assembly of the Synod of Bishops, the Group resumed its activities, meeting on a monthly basis[1].
In order to facilitate the regular participation of members residing outside of Rome, the meetings were held in a hybrid format, both in person and remotely.
Furthermore, within the Group, a drafting committee was established, composed of five members, which likewise met, generally on a monthly basis.
Beginning in November 2024, the Group clarified the mandate it had received, resolving to structure its discernment around three principal themes:
– the selection of candidates to the episcopacy in the perspective of a synodal and missionary Church, highlighting the participation of the Bishops of the territory and of the entire People of God in the process coordinated by the Apostolic Nunciature;
– the initial and ongoing formation of Bishops, beginning with current practices at the level of the Roman Curia and the Episcopal Conferences;
– the manner in which the ad limina visits are to be conducted from a missionary synodal perspective.
As of 30 June 2025, the Group has completed its reflection on the first theme and intends to address the remaining two as from the month of September.
Regarding the theme of the selection of candidates to the episcopacy, the Group obtained from the Holy Father Francis, through the then Cardinal Robert Francis Prevost, O.S.A., then Prefect of the Dicastery for Bishops, the faculty to examine the confidential Instructions sent to Pontifical Representatives concerning the procedure for episcopal appointments within the territories under the jurisdiction of the Dicastery for Bishops and the Dicastery for Evangelization (Section for the First Evangelization and New Particular Churches).
2) Persons and Entities Consulted
In keeping with Pope Francis’ invitation to adopt a synodal method of work, based on listening and communal discernment, the Group recognized the need to consult a wide and diverse range of individuals, asking them to share their personal experience and opinions.
This process began during the Second Session of the 16th Ordinary General Assembly of the Synod of Bishops, when, on 18 October 2024, approximately 80 members of the Synod were able to pose questions and express their expectations to the members of Study Group 7.
Subsequently, the Group organized a joint meeting with Study Group 8 (which is dedicated to “The Role of Pontifical Representatives in a missionary synodal perspective”), in order to listen to its members, many of whom are Apostolic Nuncios.
On another occasion, an expert in the selection of executive personnel in international companies was invited to present a report, with the aim of drawing useful insights from procedures employed in civil society.
The Group also requested, in writing, the opinions of the Presidents of the Episcopal Conferences (inviting them to consult their collaborators as well, such as current or former members of the Presidency of the Episcopal Conference, the Secretaries General, and the Officials of the Conference etc.), as well as the Pontifical Representatives (also inviting them to consult the staff of the Apostolic Nunciature).
Both groups were presented with the following questions: 1) in what ways might the involvement of the Episcopal Conference in the selection process of Bishops be improved, in order to provide more effective assistance to the discernment of the Apostolic Nuncio?; 2) in what ways might the participation of the People of God in the episcopal selection process be broadened (quantitatively) and rendered more effective (qualitatively)? A total of 32 Presidents of Episcopal Conferences and 45 Pontifical Representatives responded.
Additionally, several lay men and women were consulted in writing, some selected from among the members of the 16th Ordinary General Assembly of the Synod of Bishops, and others proposed by the Dicastery for the Laity, the Family and Life. These individuals were asked the following question: how can the participation of the People of God in the selection process of Bishops be broadened and enhanced? In total, 15 out of 33 laypersons responded.
Finally, approximately 25 voluntary contributions submitted to the General Secretariat of the Synod – by individuals or associations – were reviewed, and a number of recently published studies (historical, theological, and canonical in nature) on the subject of episcopal appointments were consulted.
In addition to all the above, on 16 June 2025, the Group organized an expanded online meeting, to which several Apostolic Nuncios, Laypersons, and Experts from every continent were invited – totalling approximately 30 participants. A draft text prepared by the Group was shared with them in advance, and their feedback was sought through the method of conversation in the Spirit.
The Group estimates that, through these various means, it has listened to over 200 individuals in total.
3) Fruits of the Discernment
Through a process rooted in communal discernment (at times employing the method of conversation in the Spirit), the Group reached consensus around several perspectives:
– a renewed awareness of the specific ministry of the Bishop of Rome in relation to the appointment or confirmation of Bishops, while fully respecting the particular traditions of the Eastern Catholic Churches;
– the need to draw inspiration from the Church’s Tradition concerning the ecclesial nature of the selection process of Bishops, and to take the current praxis as the starting point for reflection – recognizing, safeguarding, and/or strengthening the existing elements of synodality already present within it;
– the advisability of developing principles that, while theologically grounded, are practical and sufficiently flexible to be adapted to diverse ecclesial contexts;
– the need to promote an understanding of the process of selecting candidates to the episcopacy as a spiritual journey, characterized at every stage by the search for the will of God for his Church;
– the desire to reinforce the role of the local Church as the natural setting for discernment both regarding its new Shepherd and regarding diocesan Presbyters to be proposed as possible candidates to the episcopacy. In this regard, the moment of episcopal succession should represent for each local Church an opportunity to attain a clearer awareness of its current situation and of the path to which the Lord is calling it. To this end, the Group’s proposals aim, over time, to foster greater investment in the formation of the People of God, helping the faithful of each local Church (ordained ministers, consecrated persons, and lay men and women) to develop the spiritual sensitivity and discernment skills necessary for this purpose;
– the necessity of encouraging a more incisive involvement of the Bishops of the territory in the provision of local Churches, favouring, where possible, the Assembly of Bishops of the Ecclesiastical Province over the Episcopal Conference (cf. CIC, can. 377 § 2), so that the Bishops may discern with regard to Churches and candidates they truly know;
– the need to balance broad ecclesial involvement, on the one hand, with the confidentiality required out of respect for the persons concerned, on the other;
– the desire not so much to pursue a mere quantitative increase in those involved in the process, which could unduly slow down episcopal appointments, but rather to pursue qualitative improvement, for instance by ensuring balanced participation of clergy and laity, of men and women, and by valuing the role of participatory bodies within the local Church;
– the opportunity to reconsider the confidential questionnaires currently in use and to supplement them with more flexible forms of consultation of the members of the People of God;
– the need to establish regular forms of evaluation for the process of selecting candidates to the episcopacy.
Coordinator: H. Exc. Msgr. Felix Genn
[1] Until April 2025, Cardinal Robert Francis PREVOST, O.S.A., served as a member of Study Group 7 in his capacity as Prefect of the Dicastery for Bishops. On 8 May 2025, he was elected Pope, taking the name Leo XIV. Since September 2024, the Reverend Msgr. Erwin José Aserios BALAGAPO (Philippines) has been co-opted into Group 7. At that time, he was Head of Office and, as of 7 November 2024, has served as Under-Secretary of the Dicastery for Evangelization (Section for the First Evangelization and the New Particular Churches). Also participating in the Group’s work were the Reverend Pasquale BUA (Italy), serving as Executive Secretary; and the Reverend Michael BERENTZEN (Germany), serving as assistant to the Coordinator, His Excellency Msgr. Felix GENN, and as recording secretary.
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The Role of Papal Representatives in a Missionary Synodal Perspective
Interim Report Study Group 8 (Original Text: English)
The Assignment
Study Group 8 was given the task of examining how the ministry of Papal Representatives which is fulfilled in different parts of the world can unfold in a more missionary and synodal perspective. An analysis of the exercise of the ministry was to be done and recommendations to be made.
Work Undertaken
Several meetings were held in person at the Office of the General Secretariat of the Synod in Rome. At times some Members participated by zoom. Besides, Cardinal Oswald Gracias (Co-ordinator), Cardinal Mario Grech and Prof. Myriam Wijlens (Secretary) met several times to plan the working of the Study Group. Archbishop Luciano Russo was also involved.
Progress so far:
1. During the Second Session of the 16th General Ordinary Assembly of the Synod of Bishops, after the formal meeting organized by the Synod Secretariat for all the Study Groups, a special meeting was called of the Presidents of Episcopal Conferences present at the Synod to exchange views on the ministry of the Papal Representatives. 61 Presidents were present at the Synod, 45 of them participated in the meeting and several others had personal conversations with members of the Study Group.
2. A webinar was held for the Nuncios around the world to acquaint them with the work of the Study Group and to discuss Synodality. For the convenience of the Nuncios, because of the different time zones, three sessions were held. 87 Papal Nuncios participated. The participation was in depth, serious and earnestly seeking a way for exercising the ministry in a synodal missionary perspective.
3. A Circular Letter was sent to all Presidents of Episcopal Conferences by Cardinal Grech and Cardinal Gracias inviting all to make suggestions for the ministry of Papal Representatives. There has been a very good response. The Synod Secretariat is processing the replies. We will discuss the conclusions with the Study Group.
4. A Circular Letter was also sent to all the Apostolic Nuncios asking them to make their suggestions and give comments after having discussed the matter with their collaborators. The response has been very good and valuable. Their replies are also being studied.
5. Personal Meetings: Cardinal Gracias and Prof. Wijlens met with experts in the field – (a) an expert based in Mumbai who belongs to a Think Tank headquartered in USA which advises foreign ministry of governments and ambassadors; (b) they also met Professors from the Institute for the training of diplomats at Georgetown University, Washington DC. There were also personal meetings with Diplomats and Papal Representatives to get their feedback.
6. Since the subject matter of Study Group 7 (nomination of Bishops and the role of Papal Representatives) was connected with the matter of Group 8, there was a joint meeting of the Study Groups 7 and 8. Besides, we are in regular contact with Bishop Felix Genn, Co-ordinator of Study Group 7, to share our findings and mutually complement our studies.
7. Cardinal Grech, a member of Group 8, addressed the Nuncios during their recent meeting in Rome from 9 – 11 June 2025. He spoke about Synodality and the Study Group. There has been good feedback.
Looking Ahead
The main study and collection of material has been completed and the matter now needs to be processed, analysed and shared with the Members of the Study Group. Due to distances involved this will take time, but it is expected that by the end of 2025 we will have the main conclusions unless some unexpected development arises which necessitates further study. However, to be able to ensure a thorough treatment of the subject it would be safe to presume that the final report could be handed over to the Synod Secretariat by the end of December 2025.
The areas being followed up are:
1) The process of selection of candidates for the Academia.
2) The formation of the candidates in the Academia.
3) Assistance for the Members of the Service in their early years.
4) A support system for the Members.
5) Procedure for a more accurate and regular assessment.
6) Continuous ongoing formation.
7) Strengthening collaboration with Episcopal Conferences.
8) Deepening relationship with the local Churches.
9) Possibility of regional meetings of Nuncios for fraternal sharing.
10) Care after retirement.
Coordinator: H. Em. Card. Oswald Gracias
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Theological criteria and synodal methodologies for shared discernment of controversial doctrinal, pastoral, and ethical issues
Interim Report Study Group 9 (Original Text: Italian)
The work of the Group commenced in March 2024, with several online meetings and two extended in-person gatherings (6–7 December 2024 and 28 February–1 March 2025). As expected, the pace of work experienced a pause during the Easter season. The in-person meeting planned for late April could not take place; it was therefore decided to compensate with several remote sessions (21 March, 28 May, and 12 June).
Regarding the involvement of external experts in the Group’s work, we consulted Professor Rosalba Manes, a biblical scholar, and Professor Vincenzo Rosito, a philosopher with particular expertise in the human sciences concerning deliberative processes and cultural resources related to synodality. Due to his specialized knowledge, we invited Professor Rosito to be a regular participant in our meetings. Archbishop Filippo Iannone participated offering specific consultations on the topics under consideration.
The Initial Phases
From the very outset of our journey, the urgent need has emerged to courageously and radically embrace the challenge confronting the Church’s mission today: a conversion of thought and a transformation of practices in contextual fidelity to the Gospel of Jesus, who is «the same yesterday and today and forever» (Heb 13:8), «yet his riches and beauty are inexhaustible» (EG 11).
As our work progressed, we gradually came to realize that the theme entrusted to us, in the very manner in which it is formulated, presents certain challenges that call for critical reflection. Indeed, although it evokes the terminology of Amoris Laetitia no. 3[1], cited by Pope Francis in the Accompanying Note to the Final Document, it risks suggesting the existence of separate spheres rather than ones circularly interconnected, thus always mutually implicating one another. Moreover, the relationship between love and truth, under which the issues to be examined are categorized, lends itself to the same misunderstanding, potentially giving rise to the notion that the two terms stand in an inversely proportional relationship.
During this process of deepening reflection, which required a significant investment of time, we observed that, on one hand, it was relatively straightforward to reach consensus on the foundational notions in general terms; on the other hand, it proved more arduous to identify how to translate these notions into concrete steps: more than the what?, it is the how? that exposes the insufficiency of the concepts at our disposal, the (not always conscious) resistance to changing mental and practical habits, and the tensions surrounding the practical means proposed to achieve a shared goal while valuing diversity. Indeed, this has been a learning experience which, having been lived first-hand by us, can offer valuable insights to be applied throughout the entire synodal journey, which faces similar challenges. The drafting of a brief glossary, which will be appended to the final documentation, has facilitated this process of clarification.
Building upon these premises, we have identified a preliminary proposed structure for the final document, briefly outlined below.
Proposed Structure of the Document
1. To clarify what the paradigm shift consists of, that, in continuity with Vatican II and the new phase of evangelization outlined in Evangelii Gaudium, is emerging within the synodal experience. This transformation intimately affects both the theological dimension and the anthropological-cultural sphere in a closely interrelated manner.
2. In the Synod’s Final Document, this shift can be perceived in the emphasis placed on the practical sphere, which must be held in close connection with the reflective moment, as well as in the mutual interaction between life (of the believer) and doctrine, with corresponding implications for the relationship between the anthropological and ethical dimensions and for transdisciplinary dialogue. Three dynamics may be cited as examples:
a. The call to “relational conversion,” which denotes the primacy assigned to the quality of relationships at various levels of the Church’s mission;
b. The shared dynamic of learning;
c. The practice of transparency, understood not merely in a managerial sense, but as an expression of principles rooted in Scripture, to be developed theologically and spiritually.
3. The principle of pastorality may be proposed as an interpretive horizon to express this paradigm shift (also in relation to the love/truth relationship). In brief, this principle refers to the logic whereby there can be no proclamation of the Gospel of God without recognizing and promoting the subjectivity of the other, along with an attitude of hospitality and responsibility toward the interlocutor. Within this framework, ministry and authority must also be situated, fulfilling their role precisely insofar as they listen to and promote the Holy Spirit’s activity within the People of God and individuals. The principle of pastorality defines a sort of fundamental ecclesiology, in continuity with the ecclesiology of the People of God as articulated in Lumen Gentium, which takes Dei Verbum as the foundational and interpretive horizon of proclamation, and Gaudium et Spes as the foundational and interpretive horizon of the multiple interlocutors, all within the missionary perspective of Ad Gentes.
4. In harmony with the foregoing, the proposals will primarily concern procedural modalities. First and foremost, the conversation in the Spirit must be highlighted; however, this is neither to be absolutized nor employed mechanically. Particular attention must also be given to the value of contexts (understood in a dynamic and interactive sense); the management of resistance (which is not only cognitive but also emotional and cultural); and the levels of pertinence (which cannot be defined schematically or a priori, but require an exploration of the actual capacities of the various, sometimes multiple, subjects to assume responsibility).
5. Some emerging issues (which we find more appropriate to designate thus rather than as “controversial”) will be addressed in a manner that offers an operational dimension to the proposals advanced. This section will also consider the role and articulations of the various fields of knowledge called upon for a concrete exercise in transdisciplinary dialogue. The goal will not be to provide solutions that apply to all cases, but rather to offer reference criteria that must nonetheless be borne in mind (and enriched) in the discernment that the different subjects involved will need to undertake in the multiple settings and contexts where it will take place:
a. Homosexuality
b. Conflicts and the non-violent practice of the Gospel
c. Violence against women in situations of armed conflict, an emblematic issue that has come to the Group’s attention during the course of our work.
For these cases, a concise presentation will be offered of the positions upheld by Tradition and the Magisterium, the (new) questions that have recently emerged, concluding with some questions to be addressed in the discernment process, mentioning the principal references drawn from Scripture and anthropology, including contributions from the scientific disciplines.
Next Steps
1. Drafting of the text, taking into account the many contributions we have received, despite their heterogeneous content, origin (groups, individuals, pastors, study commissions, Episcopal Conferences), and literary forms (ranging from testimony to advocacy, from recommendation to comprehensive framing);
2. Consultation with a group [or two] of experts from diverse backgrounds and competencies, who will provide their feedback;
3. Revision of the text in light of the observations received;
4. Submission by December 2025.
Coordinator: H. Em. Card. Carlos Gustavo Castillo Mattasoglio
[1] «Not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the Magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it. […] Each country or region, moreover, can seek solutions better suited to its culture and sensitive to its traditions and local needs».
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The Reception of the Fruits of the Ecumenical Journey in Ecclesial Practices
Interim Report Study Group 10 (Original Text: English)
Introduction
Throughout the Synodal Process, there has been a growing awareness of the interdependency between synodality and Christian unity. As stated in Instrumentum Laboris 2, «synodality is the condition for continuing the ecumenical journey towards the visible unity of all Christians» (no. 9). The Final Document states: «One of the most significant fruits of the Synod 2021-2024 has been the intensity of ecumenical zeal» (no. 137). Inaugurating his ministry, Pope Leo XIV has underlined the importance of this double commitment to ecumenism and synodality: «Aware, moreover, that synodality and ecumenism are closely linked, I would like to assure you of my intention to continue Pope Francis’ commitment to promoting the synodal nature of the Catholic Church and developing new and concrete forms for an ever stronger synodality in ecumenical relations»[1].
Study Group 10 has been entrusted to explore the reception of the fruits of the ecumenical journey in ecclesial practices regarding three specific questions.
Following the encouragement of Pope Leo XIV to continue the work of the Study Groups with renewed enthusiasm, we welcome the new December 2025 deadline as an opportunity to deepen our reflection at the beginning of this new Pontificate.
Our methodology prioritizes synodal listening, attention to sensus fidei, and focus on pastoral implementation faithful to Catholic tradition.
1. Study Group Mandate and Questions
Question 1: The Interdependence and Practice of Synodality and Primacy. Exploring the link between synodality and primacy at different levels (local, regional, universal) in their mutual interdependence, with particular reference to «the way of understanding the Petrine ministry at the service of unity» (Synthesis Report, no.7h).
Question 2: The Issue of Eucharistic Hospitality (Communicatio in sacris). Deepening the question of Eucharistic hospitality from theological, canonical and pastoral perspectives, particularly regarding interconfessional couples and families (cf. ibid., no. 7i).
Question 3: The Phenomenon of “Non-denominational” Communities and Revival Movements. Reflecting on “non-denominational” Communities and “revival” Movements of Christian inspiration to which originally Catholic faithful also adhere (cf. ibid., no7j).
2. Current Status and Next Steps
Completed Phase
Comprehensive consultation and overview of key principles
Establishment of working methodologies
Initial theological and pastoral framework development
Organization in 3 sub-groups for Question 1, Question 2 and Question 3
Consultations work in progress
Dicastery for Promoting Christian Unity consultation among 40 members/consultors worldwide
Analysis of synodal synthesis reports regarding ecumenism
Analysis of responses to “The Bishop of Rome” document from various Christian communions
Zoom meeting with Study Group 1
Consultation with ecumenical communities (St-André, Taizé, Chemin Neuf, Focolare etc.)
Expert consultations with theologians from different continents
Continental conference meetings via zoom
Commission in-person meetings
October 2024 during the Synod Assembly
January 2025 during the Week of Prayer for Unity
May 2025 after the election of Pope Leo XIV
Final Phase (September-October 2025)
Integration of the results from all consultations and research
Finalization of concrete proposals
Preparation of comprehensive report with practical guidelines
3. Thematic Working Subgroups
Sub-group 1: Synodality and Primacy
(H. Exc. Msgr. Paul ROUHANA O.L.M.; Prof. Astrid KAPTIJN; P. Hacynthe DESTIVELLE, O.P.)
Key areas of exploration:
Ecumenical perspective on primacy and hermeneutical approach to Vatican I
Differentiated exercise of primacy in contemporary contexts
Perspectives for ecumenical synodal practices
Integration of Eastern Catholic perspectives
Sub-group 2: Eucharistic Hospitality
(Fr. Anthony T. CURRER; Prof. Astrid KAPTIJN; Rev.da Sr. Nathalie BECQUART, Xavière)
Focus on theological, canonical, and pastoral dimensions:
Criteria for discernment in specific contexts
Local pastoral approaches
Existing bilateral agreements and best practices
Sub-group 3: Non-denominational and Revival Movements
(Msgr. Juan USMA GÓMEZ; Prof. Teresa Francesca ROSSI; Fr. Lawrence IWUAMADI; Fr. Jorge Alejandro SCAMPINI, O.P.)
Exploring positive learning opportunities:
Developing discernment criteria for authentic spiritual movements
Identify attraction factors for Catholics
Exchange of gifts within the broader Christian family
Pastoral guidelines for local Churches
Conclusion
Study Group 10’s work demonstrates how synodality fosters ecumenism and ecumenism calls for deepening synodality. The new pontificate will certainly provide additional insights into the contemporary understanding of primacy and its ecumenical significance. The Study Group is committed to offer practical orientations for local Churches, contributing to both the synodal shaping of the Catholic Church and the advancement of the ecumenical journey towards full visible unity.
Coordinator: H. Exc. Msgr. Paul Rouhana, O.L.M.
[1] Pope Leo XIV, Audience with Representatives of other Churches and Ecclesial Communities and other Religions, 19 May 2025.
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The Liturgy in a Synodal Perspective
The Final Document devotes significant attention to «The Sacramental Roots of the People of God» (nn. 21–27), with particular focus on the Sacraments of Christian Initiation.
Baptism, through which the christifideles «are consecrated as a spiritual house and a holy priesthood» (Lumen gentium 10), sacramentally grounds their right and duty to participate in the mission of the Church in the world, granting to all the Baptized the sensus fidei and to each one specific charisms for the common good. Confirmation, for its part, «enriches the lives of believers with a special outpouring of the Spirit so that they become witnesses to faith» (FD n. 25). The Eucharist, finally, is the Sacrament in whose celebration «a differentiated co-responsibility of all for mission is fulfilled», of which synodal activity itself is an extension. In fact, it is above all from the actuosa participatio in the Sacrament of the Body and Blood of Christ that the Church learns «to combine unity and plurality: the unity of the Church and the multiplicity of Eucharistic assemblies; unity of the sacramental mystery and variety of liturgical traditions; unity of celebration and plurality of vocations, charisms and ministries» (FD n. 26).
In this light, «deepening the link between liturgy and synodality will help all Christian communities, in the diversity of their cultures and traditions, to adopt celebratory styles that make visible the face of a synodal Church. To this end, we call for the establishment of a specific Study Group which would be entrusted with reflection on how to make liturgical celebrations more an expression of synodality. It could also consider the topic of preaching within liturgical celebrations as well as the development of catechetical resources on synodality from a mystagogical perspective» (FD n. 27).
From this perspective, the Study Group may address at least the following questions first, to which other relevant issues may be added:
How does the fact that synodality is a “constitutive dimension” of the Church affect the way we live, experience, and understand the liturgy, and in particular the celebration of the Eucharist? How can the Eucharistic celebration be better configured as the source and summit of the synodal missionary life of the Church? How can the ecclesiological orientation emerging from the Final Document (on the basis of the Second Vatican Council) guide the understanding of the liturgy? What is the relationship between the ritual form and the forma Ecclesiae? How does the liturgy manifest the Church as synodal and missionary, and how does the experience of a synodal missionary Church grow and develop to its fulfillment through the liturgy?
How can we foster in the liturgy a more effective recognition and a more fruitful experience of the dignity, newness of life, and responsibility flowing from Baptism and, in general, from the Sacraments of Christian Initiation? How can the actuosa participatio of the Baptized be increased in celebrations, especially in the Eucharist?
How can we promote in particular the recognition of the role of women, especially where they continue to suffer forms of discrimination, including through the highlighting in liturgical lectionaries of scriptural testimonies about the role of women in the history of salvation (cf. FD n. 60)?
How can the modes of liturgical preaching be reinterpreted from a synodal perspective? How can its quality be enhanced? How can the development of mystagogical catechesis on synodality be encouraged?
How to continue along the path of a healthy decentralization of liturgical authority, valuing diocesan Bishops and Episcopal Conferences, also with a view to the inculturation of the rites (cf. FD n. 39), in line with what was set forth – in implementation of Sacrosanctum Concilium 22; 37–40 – by the Motu ProprioMagnum Principium and the Apostolic Constitution Praedicate Evangelium (cf. V, 88–97)?
How can paths of mystagogical liturgical formation be promoted for the People of God, the ministers, ordained, instituted and de facto, so as to «recover the capacity to live completely the liturgical action» (Desiderio Desideravi 27) and rediscover how the liturgy is the summit and source of synodality?
This reflection must be rooted in the understanding of synodality outlined in the Final Document as a whole, and may also draw on other significant materials produced in the course of the synodal journey.
The coordination of the Study Group is entrusted to the Dicastery for Divine Worship and the Discipline of the Sacraments, in collaboration with the General Secretariat of the Synod. To benefit from the rich liturgical heritage of the Christian East, the Group may also involve the Special Commission on the Liturgy established within the Dicastery for the Eastern Churches.
In the style proper to the synodal Church, all those who wish to contribute to the reflection of this working group may send their contribution to the General Secretariat of the Synod (synodus@synod.va).
Members
1. H. Em. Most Rev. Card. Gérald Cyprien LACROIX, I.S.P.X., Archbishop of Québec, Member of the Dicastery for Divine Worship and the Discipline of the Sacraments (CANADA), Coordinator
2. Rev. Sr. Elena MASSIMI, F.M.A., Professor at the Università Pontificia Salesiana in Rome, President of the Associazione Professori di Liturgia (ITALY),Secretary
3. Prof. Hélène BRICOUT, Deputy Director of the Institut Supérieur de Liturgie, Institut Catholique de Paris (FRANCE)
4. Rev. Fr. Peter John CAMERON, O.P., the Carl J. Peter Chair of Homiletics at the Pontifical North American College in Rome (UNITED STATES OF AMERICA)
5. Rev. Fr. András DOBOS, Consultor of the Special Commission on the Liturgy of the Dicastery for the Eastern Churches (HUNGARY)
6. Rev. Fr. Ab. Jeremy DRISCOLL, O.S.B., Abbot of Mount Angel Abbey, Chancellor of Mount Angel Seminary (UNITED STATES OF AMERICA)
7. Rev. Fr. Gilles DROUIN, Director of the Institut Supérieur de Liturgie, Institut Catholique de Paris (FRANCE)
8. Rev. Dom Matteo FERRARI, O.S.B. Cam., Prior General of the Camaldolese Congregation of the Order of Saint Benedict (ITALY)
9. Rev. Fr. Stefan GEIGER, O.S.B., President of the Pontificio Istituto Liturgico in Rome (GERMANY)
10. Rev. Fr Luigi GIRARDI, Professor at the Istituto di Liturgia Pastorale “S. Giustina” in Padua (ITALY)
11. Rev. Fr. Pietro Angelo MURONI, Dean of the Faculty of Theology at the Pontificia Università Urbaniana in Rome (ITALY)
12. Rev. Fr. Ab. Olivier-Marie SARR, O.S.B., Abbot of Keur Moussa Abbey, Professor at the Pontificio Istituto Liturgico in Rome (SENEGAL)
13. Rev. Fr. Manuel Fernando SEDANO LÓPEZ, Professor at the Institut de Litúrgiaad instar Facultatis of the Ateneu Universitari Sant Pacià in Barcelona (MEXICO)
14. Rev. Fr. Hyung Sub (Agostino) SO, Professor at the Catholic University of Daegu (SOUTH KOREA)
15. Rev. Sr. Susan K. WOOD, S.C.L., Professor at the Regis St. Michael’s Faculty of Theology at the University of Toronto (CANADA)
16. Rev. Fr. Pierre PAUL, O.M.V., Office Head at the Dicastery for Divine Worship and the Discipline of the Sacraments (CANADA), Assistant to the Coordinator
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The Canonical Commission
Interim Report (Original Text: Italian)
Introduction
The Canonical Commission was established during the First Session of the 16th Ordinary General Assembly of the Synod of Bishops in October 2023. Its initial purpose was to listen to the “spirit of the Synod,” to evaluate the procedures, and to understand what the members of the Synod Assembly were proposing and presenting for reflection to the entire Church.
Since then, the Commission has met eight times, both in person and online, seeking to build upon the synodal journey and to work on the themes that emerged during the October 2023 and October 2024 Sessions.
Method
The synodal style of the Commission’s meetings was characterized by dialogue and listening. There was discussion on the topics that emerged during the Synod Sessions and those proposed for reflection by the members of the Assembly. It is precisely through and with listening that the synodal style developed within the Canonical Commission – listening to all the areas of expertise represented within the Commission and listening to the experiences accumulated over many years of canonical service in various ecclesial contexts.
In particular, the following topics were addressed, divided into three categories. These were explored in light of the Final Document of the October 2024 General Assembly of the Synod of Bishops, and the Commission evaluated the need or opportunity to propose revisions to the current canonical norms:
1. LAITY/WOMAN: studied Final Document nos. 60, 71, 76, and 77, with specific reference to canons 145, 204, 208, 212, 228, 230, 275, 476, 483, 1421, and 1425.
2. EPISCOPAL CONFERENCES / PARTICULAR COUNCILS: studied Final Document nos. 71, 76, and 129, with specific reference to canons 403, 440, 443, 446, 450, and 1112.
3. PARTICIPATORY BODIES: studied Final Document nos. 84, 91, 92, 93, 94, 101, 102, 103, 106, and 108, with specific reference to canons 127, 399, 461, 463, 466, 493, 495, 500, 511, 512, 514, 536, and 537.
Recommendations
Regarding the aforementioned topics, specific proposals have been formulated and will be presented in completed form, using a comparative approach between the current norms and the proposed ones, including the rationale for the possible changes.
The Commission remains fully available to analyse theological issues presented by the existing Study Groups and to offer canonical interpretations. However, to date, no such requests have been received.
Coordinator: H. Exc. Msgr. Filippo Iannone, O. Carm.
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SECAM – On the Pastoral Challenges of Polygamy
Interim Report (Original Text: English)
In response to the request from the First Session of the 16th Ordinary General Assembly of the Synod of Bishops Assembly (October 2023), which encouraged SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) to promote theological and pastoral discernment regarding polygamy and to accompany persons in polygamous unions who are coming to faith (cf. Synthesis Report,no. 16q), the Church in Africa, through its continental body, SECAM, established a dedicated Team of Experts.
This Team of Experts, comprising 12 specialists from various regions of Africa and its islands and representing diverse fields such as dogmatic and fundamental theology, biblical studies, pastoral care, canon law, and anthropology, convened twice in person and participated in numerous virtual meetings, ultimately completing its work.
The resulting document is organized into eight sections:
1. Introduction
2. Polygamy in Africa: Past and Present
3. Listening to the Biblical Experience
4. Christian Marriage: One Man and One Woman
5. Pastoral Experiences
6. Canonical Assessment of Practices
7. Toward a Pastoral Response to Polygamy
8. Conclusion
The methodology employed by the Team was based on three key phases: “listening”, “appreciating” and “engaging”.
a) Listening involved four distinct moments:
– Listening to the African world, past and present.
– Listening to the Word of God concerning polygamy.
– Listening to the Church’s teachings on Christian marriage.
– Listening to existing pastoral practices.
b) Appreciating involved critically evaluating these pastoral practices, alongside the supporting law and theology.
c) Engaging focused on exploring potential responses to two fundamental questions:
– What pastoral care is appropriate for those found in polygamous relationships according to the Gospel?
– What pastoral initiatives can support Christians in embracing monogamous marriage?
The draft document was shared with the Dicastery for the Doctrine of the Faith via the General Secretariat of the Synod of Bishops. We received encouraging feedback from the Dicastery, along with specific considerations to be addressed. Consequently, the text was returned to the Team of Experts for further refinement.
Given the Dicastery’s guidance, the document has not been sent to the National Episcopal Conferences. Instead, it was presented and discussed by Bishops and theologians during the SECAM Plenary Assembly, held in Kigali, Rwanda, from 30 July to 4 August 2025. The insights from this assembly will inform the final version of the document.
Following the deliberations at the Plenary, the final text will be submitted to the General Secretariat of the Synod of Bishops and the Dicastery for the Doctrine of the Faith for further guidance.
President: H. Em. Card. Fridolin Ambongo Besungu, O.F.M. Cap.
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The Statute of Episcopal Conferences, Ecclesial Assemblies, and Particular Councils
So far (17.11.2025) no report is being published for the Group on Episcopal Conferences, Ecclesial Assemblies, and Particular Councils, whose establishment is still in progress.
バチカンのシノドス事務局が7月7日、「Pathways for the Implementation of the Synod:2025₋2028（シノドスの実施のための道筋:2025年から2028年）」と題する文書を、教皇レオ14世の承認を受けて発表。「カトリック・あい」では、翌8日から、同記事と共に、文書の要約版、シノドス事務局次長のVatican News とのインタビュー、およびCruxの評論を日本語訳で掲載しているが、日本の司教協議会会長で”シノドス特別チーム”担当の菊地・東京大司教が16日、カトリック中央協議会ニュースに、以下の文面を掲載した。全文次の通り。
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シノドスの実施段階を支援するため、シノドス事務局は本日、本文書、『2027-2028年の「教会会議」に向けて：各ステージ、基準、準備のためのツール』を公表しました。この文書では、世界中の地方教会が、各国および各大陸の教区連合体とともに、2021年から2024年のシノドスの『最終文書』に従って歩んできた道のりの成果を分かち合い、2028年10月の「教会総会」へと至るための日程、方法論、および基準が示されています。
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