Every Sunday we recite the Nicene Creed. In it we declare, “We believe in one, holy, Catholic, and apostolic church.” We do not often pause to reflect deeply on this line. Yet these are the four marks attributed to the church during the First Council of Constantinople in A.D. 381, which led to the creed that we recite today. These four marks serve as a point of discernment, helping us to recognize the presence of the church of Jesus Christ. They are always present, even if not always clearly visible, and they refer to the church as a whole, rather than to its individual members.
At the start of the recent Synod on Synodality, I had a conversation with Agbonkhianmeghe E. Orobator, S.J., a distinguished African theologian who is now the dean of the Jesuit School of Theology of Santa Clara University in Berkeley, Calif. During our discussion, he spoke about the marks of a synodal church that emerged from the instrumentumlaboris for the synod. This idea sparked my imagination.
Now that we have the final document of the synod, I believe looking at the document through the four “marks” is a way to make the document more accessible and understandable.
What are the most vital “marks” or attributes of a synodal church as revealed in the text?
It took the early church nearly 400 years to articulate the four marks that we profess in the Nicene Creed. It may also take some time to determine the definitive marks of a synodal church. In the meantime, we must remain attentive to, and reflective on, this crucial theme. If synodality is indeed a constitutive dimension of the church (as stated in Paragraphs 12 and 28 of the instrumentumlaboris), then we should expect to observe certain attributes when synodality is flourishing and maturing.
Reflecting on the final document of the synod, I propose four marks of a synodal church: relating, listening, discerning and self-emptying.
Relating
A synodal church is a relational church. The subheading of Part II of the final synod document is “The Conversion of Relationships,” a phrase that is profoundly significant. Catholics worldwide, engaged in the synodal listening process of 2022 and 2023, expressed a clear desire for a relational church. The synthesis report from the first monthly gathering of the synod in 2023 states: “This process has renewed our experience of and desire for the church as God’s home and family, a church that is closer to the lives of Her people, less bureaucratic and more relational.” This desire is echoed in the final document (No. 28).
From this longing for a relational church, synod delegates rediscovered the church’s ancient roots. The final document states: “We recognize a synodal church by flourishing interpersonal relationships flowing from the mutual love that constitutes the ‘new commandment’ left by Jesus to His disciples (cf. Jn 13:34-35)” (No. 34).
At the heart of relationality is the concept of mutual interconnectedness, aligning with Pope Francis’ encyclicals “Laudato Si’” and “Fratelli Tutti” on integral ecology. The term “integral” describes the interconnected web of relationships among people, creation and God. This concept, though often overlooked, is vital to our tradition. The final document emphasizes:
To be a synodal Church, we are required to open ourselves to a genuine relational conversion that redirects each person’s priorities, and we must once again learn from the Gospel that attending to relationships is not merely a strategy or a tool for greater organizational effectiveness (No. 50).
If the church is not relational, it cannot be synodal, and therefore it cannot be faithful to Christ. Relational conversion is essential.
Listening
A synodal church is a listening church. To be open to relational conversion, the church must first learn to listen—to the word of God and the marginalized in order to understand God’s will. The final document states: “The synodal process has renewed the awareness that listening is an essential component of every aspect of the Church’s life” (No. 78). More importantly, listening paves the way for conversion (No. 51).
The document outlines various dimensions of listening: to the people (No. 3), to the Gospel (No. 5), to the poor (No. 8), to the word of God (No. 27) and to the Holy Spirit (No. 31).
Pope Francis told synod delegates on Oct. 26, 2024: “The Bishop of Rome, I frequently remind myself and each of you, also needs to practice listening, or rather he wishes to practice listening, to be able to respond to the Word that each day says to him, ‘Affirm your brothers and sisters…. Feed my sheep.’”
Listening in a synodal church is not passive; it is deeply relational and closely linked to discernment. The synod document presents Mary as a model of this kind of listening:
We see the features of a synodal, missionary and merciful Church shining in full light in the Virgin Mary, Mother of Christ, of the Church and of humanity. She is the form of the Church who listens, prays, meditates, dialogues, accompanies, discerns, decides and acts. From her we learn the art of listening, attentiveness to God’s will, obedience to God’s Word and a readiness to hear the needs of those who are poor and to set out along the path (No. 29).
Here, listening is part of a continuum leading to attentiveness to God’s will and active discipleship.
Discerning
A synodal church is a discerning church. Relationality and listening are prerequisites for synodality, but discernment is its spiritual core and daily practice. It calls for humility, openness to the Spirit and a commitment to ongoing conversion. Discernment is the axis upon which the synodal church finds the “paths of mission” (No. 79). The document states: “Ecclesial discernment…is both the condition and a privileged expression of synodality, where communion, mission, and participation are lived” (No. 82).
Discernment involves three interconnected practices: ecclesial discernment, decision-making processes and a culture of transparency, accountability and evaluation (No. 11). It must be undertaken in a spirit of transparency, guided by evangelical principles (No. 95). Discernment is affirmed through leaders and, ultimately, by God and the entire people of God through the fruitfulness of the mission.
Discernment is the inner dynamism of synodality and is envisioned as the pathway to the renewal of the church. The document states that “the renewal of the Christian community is possible only by recognizing the primacy of grace” and adds: “In this sense, while drawing on the rich spiritual heritage of the Tradition, the synodal perspective contributes to renewing its forms: a prayer open to participation, a discernment lived together, and a missionary energy that arises from sharing and that radiates as service” (No. 44).
Discernment also transforms the community into a spiritual family that relies on God for its mission. Such a discernment “entails the contribution of everyone,” as it is “both the condition and a privileged expression of synodality” (No. 82). Living as a discerning community demands “continuous care for and formation of consciences” and the development of the sensusfidei, recognizing God’s voice in all places (No. 83).
As ecclesial discernment entails the contribution of everyone, it is both the condition and a privileged expression of synodality.
The inner dynamism of discernment fuels growth in faith, hope and love, forming the church into a community deeply attuned to God. The document calls for the transformation of synodal bodies established by the Second Vatican Council and by canon law, such as diocesan synods, presbyteral councils, diocesan pastoral councils and parish pastoral councils, into discerning communities (No. 103). When these bodies are transformed into discerning communities, they move the local church toward an “inculturated proclamation of the Gospel, for the community’s mission in its milieu, and for the witness of the baptized” (No. 103).
Communal discernment even extends to ecumenism. The document suggests including delegates from other Christian communities and faiths in the discernment process (No. 106). It also outlines six steps for communal discernment (No. 84), which leaders should prayerfully reflect on. This approach is not about democracy or popular opinion but about forming a discerning community while respecting church hierarchy. As stated:
In a synodal Church, the authority of the Bishop, of the Episcopal College and of the Bishop of Rome in regard to decision-taking is inviolable as it is grounded in the hierarchical structure of the Church established by Christ; it both serves unity and legitimate diversity…. Such an exercise of authority, however, is not without limits: it may not ignore a direction which emerges through proper discernment within a consultative process, especially if this is done by participatory bodies (No. 92).
A new culture must be embedded in seminaries and formation houses: The “formation of candidates for ordained ministry should be undertaken in a synodal way. There should be a significant presence of women, an immersion in the daily life of communities, and formation to enable collaboration with everyone in the Church” (No. 148).
The ultimate aim of relationality, listening and discernment is mission.
Self-Emptying
A synodal church is a humble, self-emptying church, modeled on Philippians 2:5-7: “Have this mind among yourselves, which is yours in Christ Jesus, who, though He was in the form of God, did not count equality with God a thing to be grasped but emptied Himself, taking the form of a servant.” This calls for deep conversion and transformation into Christ.
To understand this mark of the synodal church, we must reflect on this three-year process of synodality. Pope Francis has exemplified self-emptying by decentralizing authority to involve the whole people of God. In his final address to the Synod on Synodality, he stated:
I do not intend to publish an Apostolic Exhortation; what we have approved is sufficient.... This is why I am making it immediately available to everyone. It is the reason I said that it should be published. In this way, I wish to recognize the value of the synodal journey accomplished, which by means of this Document I hand over to the holy faithful people of God.
By forgoing the usual apostolic exhortation issued at the conclusion of a synod, Pope Francis has modeled a new form of leadership, inviting others to do the same. The final document, voted on by the 356 delegates, becomes part of the ordinary magisterium of the bishop of Rome. This is historic and a model for all leaders in this synodal church. The final document says:
Synodality ought to be expressed in the Church’s ordinary way of living and working. This modus vivendi et operandi works through the community listening to the Word and celebrating the Eucharist, the brotherhood of communion and the co-responsibility and participation of the whole People of God in its life and mission, on all levels and distinguishing between various ministries and roles (No. 30).
One key insight I gained this month was from a discussion with Patriarch Job, a fraternal delegate, about point No. 137 of our document, which states: “The Synod welcomes the recent publication of the Dicastery for Promoting Christian Unity, The Bishop of Rome: Primacy and Synodality in [the] Ecumenical Dialogues and in the Responses to the Encyclical Ut Unum Sint, which opens avenues for further study.” Patriarch Job described that document as revolutionary for ecumenical dialogue. It asserts:
Authority is inextricably linked to the mystery of the cross and the kenosis of Christ.... [A]uthority in the Church must be understood “as service to God’s people based on the power of the Cross”.... In this sense, the exercise of authority must be modelled on the kenotic example of Christ, “as a service that includes the willingness to practice self-renunciation” (No. 42).
Synodality invites transformation, requiring us to make space for others in the church’s life, decision-making and mission. From Constantine onward, the church has grappled with self-emptying. Through 40 years of ecumenical dialogue, synodality has emerged, with the pope emptying himself and embracing his role as the bishop of Rome, guiding us forward. As the final document states:
The synodal process has also revisited the question of the ways in which the Bishop of Rome exercises his ministry. Synodality combines the communitarian (all), collegial (some) and personal (one) aspects of local Churches and of the whole Church. In light of this, the Petrine ministry plays a fundamental part in the synodal dynamic, as does the communitarian aspect that includes the whole People of God and the collegial dimension of the episcopal ministry (No. 130).
The document further emphasizes the need for “sound decentralization” to support inculturation and timely decision-making while maintaining unity in faith and morals.
Journeying Together
The final document is rich with insights worthy of further exploration, and it may take many years for the church to fully embody its invitation. For now, we must focus on the four essential “marks” of synodality: Relating, listening, discerning and self-emptying. Keeping these ever before us ensures that we stay on the right path.
Each mark is a call to conversion and mission. This spirituality weaves through each section of the document, inviting ongoing transformation. Synodality leads to mission through deep spiritual change or Christification—a process in which disciples become united with God and transformed into Christ’s image (2 Cor 3:18). We act as Christ would act. The process of conversion also purifies the mission. This grace invites the whole people of God into a mystical union with the Holy Trinity, becoming an extension of God in this world while remaining intimately connected. Conversion and mission fruitfulness are intertwined with these four marks.
St. Teresa of Ávila’s stages of prayer, depicted as watering a garden, can serve as an analogy. In the first stage, water is laboriously drawn from a deep well, requiring effort but yielding results as the garden begins to flourish. The second stage is easier: Water is pumped and distributed, symbolizing a deepening relationship with God. The third stage, a flowing stream, eases the gardener’s work, representing a more natural and fruitful prayer life. Finally, in the fourth stage, the garden thrives with little effort, sustained by rain, indicating a soul fully aligned with God.
We begin with relationality, which requires intentional effort and grace. This must lead to deep listening—attuning ourselves to God, others and our community. Conversion through listening comes from grace poured into our hearts, guiding us toward discernment as a way of life and governance for our families, ministries and the church. Discernment invites us to align our will with God’s, preparing us for self-emptying. This self-emptying is the most precious gift of synodality, requiring profound humility and service.
Each mark presents an opportunity for transformation and mission purification. Together, they act as an inner dynamism in the soul of the Christian and the church’s structure, facilitating the Christification of believers and the realization of Vatican II’s vision of universal holiness, as well as the church’s call for missionary disciples at Aparecida. The document emphasizes the need for a Christian community committed to continuous, integral formation (Nos. 140-51), making synodality an invitation to deep spiritual renewal leading to missionary discipleship and the church as a community on mission.
We need to see catechesis through these four marks of synodality: a catechesis that is relational, listening, discerning and self-emptying. This should also guide pastoral care and decision-making in the church today. All pastoral life must be relational, listening, discerning and self-emptying. Our parish councils, finance councils and all our synodal bodies must embody these marks. Seminary formation and all our formation programs must embed them as well. Can we reimagine the church through these four?
Think of the Emmaus story as a model of movement toward a synodal church: The two disciples are on the road together (a “synod” itself). They are running away from the mission in Jerusalem, downcast and distraught. Jesus approaches them, beginning where they are, and enters into relationship with them. He listens deeply to them and responds to their cares and concerns. He deepens the relationship through breaking bread with them. Then they become a discerning community: “Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?” (Lk 24:32).
They drop their fears, their agenda and their will, aligning themselves with God’s will—they head back to Jerusalem, their self-emptying leading to mission.
This Gospel story takes us through the four marks of a synodal church. Each encounter with Christ moves us to relating, listening, discerning and self-emptying, ultimately leading to mission.
