Jubilee of Synod, 25 October 2025
- Report of the Council of Catholic Patriarchs of the East (CPCO)
(His Excellency Mounir Khairallah, Bishop of Batrum, President of the Maronite Patriarchal Committee for the Follow-up to the Synod)
As participants in the Synod, we seek to be synodal missionaries, guided by the Holy Spirit, to bring the Gospel of salvation and to be a synodal Church that follows Jesus Christ, the Good Shepherd, and cries out for justice on behalf of our oppressed and voiceless peoples—messengers of hope and artisans of peace!
Having barely returned from the October 2024 assembly, we at the Secretariat of the CPCO (Council of Catholic Patriarchs of the East) decided, as a first initiative, to translate the Final Document into our language for distribution to all our faithful and Churches in the Middle East and elsewhere, as recommended by Pope Francis. We have also sent it to the patriarchs, bishops, and patriarchal and diocesan delegates so that they may study it and consider its implementation in our Churches and dioceses. In June 2025, a letter from His Eminence Cardinal Mario Grech, along with the document “Guidelines for the Synod Implementation Phase,” encouraged us to continue taking initiatives on the ground.
Within the Assembly of Catholic Patriarchs and Bishops in Lebanon, we have begun organizing training sessions on synodality and the Conversation in the Spirit method for patriarchs, bishops, and superiors general of religious congregations (February 2025 session and a session planned for November 2025). We are already seeing this Conversation in the Spirit method gradually taking root in their episcopal, diocesan, and parish council meetings. Within our Maronite Church, in the Patriarchal Committee for the Follow-up to the Synod, which I chair, and with Father Paul Nahed, secretary, in collaboration with facilitators present at the Synod in Rome, we proposed synodality as the theme for the ongoing formation of priests, broken down into nine topics: 1 – A Church called to walk together: Rediscovering the nature of our common mission. 2 – The spiritual and pastoral conversion of the priest: Personal and communal renewal. 3 – The priesthood in a synodal Church: Authority as service and governance through listening. 4 – Listening to the Holy Spirit through listening to others. 5 – Shared ecclesial discernment: Moving forward in the light of the Word and the Spirit. 6 – The role of the priest in promoting the mission of the People of God. 7 – Listening to the poor and going out to the peripheries as a theological and missionary space. 8 – Synodality and the liturgy: the homily and the active participation of the laity. 9 – A Church open to the world: Ecumenical and interreligious action.
We organized a series of sessions: for bishops; for parish priests; for delegates from dioceses and religious orders; and also sessions in the various dioceses of Lebanon, intended for priests, pastoral agents, and leaders of Church movements, emphasizing conversation in the Spirit through listening, dialogue, and communal and ecclesial discernment.
Note another session organized on July 24, 2025, by His Excellency. Bishop Paul Rouhana, a member of the Synod, in the Patriarchal Vicariate of Sarba, led by Sister Nathalie Becquart, on the theme “Synodality as a Social Prophecy – A Promising Path for Lebanon.”
We can also note other initiatives such as those undertaken by various religious congregations to raise awareness and provide training in synodality, including in Catholic schools; the course on synodality in Arabic launched by La Sagesse University for the Middle East in partnership with Sofia University; various initiatives to implement synodality in Jordan and Iraq; and the strong synodal dynamic unfolding in several Latin dioceses in the region, particularly the Apostolic Vicariate of Abu Dhabi, thanks to the commitment of diocesan and parish synodal teams.
Question to the Holy Father: In our Eastern Churches, taking into account our specific characteristics, and in the Latin dioceses, what are the urgent changes and fundamental conversions to which we are called in order to truly put synodality into practice in our participatory bodies at the parish and diocesan levels and in the Eastern synods, as well as in our formation institutions (seminaries, novitiates, formation of young people and lay people, Catholic schools and universities…)? - Report of Latin America and the Caribbean (CELAM)
(Mr. Nicolás Meyer, Member of the CELAM Synod Team Coordinator of the Regional Conference of Caritas for Latin America and the Caribbean)
In Latin America and the Caribbean, a Commission for the Animation of the Synod was established, comprised of representatives from various continental ecclesial bodies and from different vocations and age groups. The team discerned the main lines of action to be developed to generate a process of appropriation of the Synod’s Final Document through national and diocesan teams.
The following priorities were established:
●Promoting convergence with the process of the Ecclesial Assembly held in 2021.
● Working with the synodal teams of the Episcopal Conferences.
●Prepare public versions of the Final Document.
●Propose materials for parish life and other ecclesial settings (focused on conversion and structural reform).
●Promote a synodal spirituality rooted in conversion.
●Collect and disseminate examples of synodality.
●Offer formation opportunities.
●Encourage a sense of ownership among Church leaders.
● Plan for a second Ecclesial Assembly.
Within this framework, virtual meetings have been held with national animation teams to share experiences and reflect on the challenges facing each local Church. CELAM also organized in-person regional meetings, which served as an exercise in synodality and a fruitful space for promoting reflection based on the conclusions of the Synod and the Ecclesial Assembly.
All the countries of Latin America and the Caribbean are working with national episcopal teams or commissions. Some have already discerned immediate paths: reform of the structure of Episcopal Conferences, emphasis on listening processes, promotion of local assemblies, greater formation for pastoral agents, or renewal of the paths of evangelization. A version of the Final Document in pastoral language and another of the Guidelines for Implementation were produced for public dissemination. The CELAM Theological Reflection Team published a journal with sixteen academic articles and is currently working on a book on the synodality of ecclesial structures, with a popular version and reflection workshops. A wide range of training opportunities has been offered, including in-person courses for bishops, training in the methodology of conversation in the Spirit, pastoral planning, catechesis, synodal parishes, and digital mission, among others. The online offerings have been expanded to reach all the People of God. Studies have also been conducted on pastoral councils and the election of bishops. 1. The “Together” initiative has been launched, aiming to create a network of theological-pastoral networks in the Pan-American region that integrates multiple efforts in synodality. It begins with a free online course in the coming days, offered in several languages, on the Synod’s Final Document.
A team has been formed to develop proposals on synodal spirituality focused on conversion. This team will be responsible for creating specific materials such as retreat outlines, resources, and prayer time. During Advent, there will be a personal and communal prayer proposal for each Sunday. The theme of spirituality has been considered central to a synodal conversion of being Church.
A team has also been formed to delve deeper into transparency, accountability, and evaluation in all pastoral processes, adopting it as a practice and ecclesial style. This is a topic that is still underdeveloped in the Americas.
A website has been created to gather experiences of synodality in the region and to highlight the actions that demonstrate a Church growing in communion and participation. The website also serves as a repository of openly available documentation and materials.
Question for the Holy Father: How can the synodal process encourage and inspire our societies to be more inclusive, just, and peace-building? - Report from Europe (CCEE)
(Professor Klára Antonia CSISZÁR, Member of the CCEE Synod Team, Professor of Pastoral Theology at the Catholic Private University of Linz)
Holy Father, Europe has a unique religious landscape. Compared to other continents, ours is particularly confronted with the question of God, ignored or dismissed by many Europeans. In these secularized societies – whether communities remain in the majority or become minorities – the crucial calling is to become missionaries and make the Gospel of the Kingdom of God present. We are certain that religious potential is far from exhausted.
We know that Europe’s Catholic communities experience very different situations. Therefore, a crucial challenge for European synodality is to learn to know one another better, abandoning the distorted images we sometimes have of one another.
The heritage of the Eastern Orthodox Churches also enriches our Catholic commitment to synodality. Nowhere else in the world offers such rich interaction between the Churches of the East and the West, with still largely unexplored possibilities: learning from the spiritual life, from the consultative depth of Orthodox communities, and taking new steps together for the future of the Church in Europe.
Holy Father, The question of women remains an important issue for all of Europe. In many local Churches in the West, impatience for greater female participation is an open reality, while elsewhere, discussions on the diaconate or women’s leadership meet resistance, skepticism, or fear. At the same time, there are local Churches where the desire to address such issues is completely lacking.
In post-communist regions or new democracies, bishops genuinely engaged in synodal processes are still the exception rather than the norm. Most approach these initiatives with visible skepticism, treating synodality as yet another Roman demand to be managed rather than embraced. The legacy of authoritarian systems has left many ecclesial leaders inclined to prefer hierarchical clarity to the uncertain terrain of shared discernment.
Consolidated democracies offer a more complex picture. Where solid traditions of federation and participatory governance exist, natural paths for a synodal way of life have developed: ecumenical cooperation, collaborative structures, and consultative bodies make synodality appear as something organic, not imposed. However, in the German-speaking world, decades of theological formation and pastoral experience have generated sophisticated expectations of authentic co-responsibility. When these expectations encounter repeated frustrations—due to Roman resistance, juridical-theological inaccuracies, or episcopal hesitations—they transform into the resignation, disappointment, and impatience we see today.
A solid academic foundation comes from theological faculties and universities—for example, Leuven, with its Center for Synodal Leadership Models and International Consulting, and Linz, with its Department for Synodality, which promotes innovative research and training in the field of synodality.
Holy Father, synodality in Europe remains a courageous act of trust in God’s future. Your encouragement will help us continue on a path in which, in the light of the Gospel, we will open new spaces for authentic participation—making the Church in Europe a spiritual and human place of hope.
Question to the Holy Father: What hopes can women legitimately have in a synodal Church? Do you believe that a genuine cultural shift is underway in the Church, so that in the future, equality between women and men in the Church can become a reality. - Oceania Report (FCBCO)
(Dr. Susan SELA, FCBCO representative Director of the Pacific Technical and Further Education Institute of Fiji)
Oceania is a vast “sea of islands” where the Church prays at the dawn and close of each day. Amid ecological fragility and cultural richness, the Church is called to embody communion, participation, and mission as a prophetic sign of hope. The Federation of Catholic Bishops Conferences of Oceania (FCBCO) unites Australia, New Zealand, Papua New Guinea & Solomon slands, Pacific nations, and Eastern Catholic Churches, forming a network of listening and discernment across 21 nations.
We can observe Common Threads Across Jurisdictions that I would like to highlight:
- Formation First: Every local Church recognises that synodality is spiritual conversion, not just technique. Training initiatives—workshops in Suva, facilitator pilots in New Zealand,
parish formation in Guam, and national networks in Australia—aim to form hearts attuned to the Holy Spirit. - Shared Discernment Practices: “Conversation in the Spirit” is becoming a pastoral habit, echoing the Emmaus journey where Christ walks with His disciples.
- Inclusive Participation: Synodality reflects the baptismal dignity of all—laity, religious, ordained—while embracing indigenous wisdom and those on the margins, including
disability inclusion in New Zealand. Suva’s geographic and generational diversity mirrors the Church’s catholicity. - Mission Renewal: Evangelisation initiatives, cultural integration, and respectful dialogue express the Church’s call to be missionary disciples, witnessing unity in diversity.
We also see Key Divergences across our different realities: Different regions progress at different paces:
Australia leads with 17 dioceses holding or planning synods and a national coordination hub.
New Zealand focuses on pilots and structural reshaping.
Suva implements a phased rollout through 2028 with strong outer-island inclusion.
Guam is in early stages with gradual parish engagement beginning in 2025.
Coordination models also vary:
Australia uses a national committee, while Suva employs a phased diocesan plan.
New Zealand and Guam rely on local councils. Inclusion focuses differ—New Zealand emphasizes disability and indigenous peoples, Australia prioritizes First Nations, Suva
targets geographic reach, and Guam seeks vocational balance.
We now would like to share with you two Notable Synodal Experiences
In Fiji (Suva) part of the Episcopal Conference of the Pacific: A 57-member team trained in September 2025 embodies the Church as a “tent enlarged.” Its three-phase plan—Launch, Foundation, and Evaluation through 2028—culminates in communion with the universal Church.
Cultural and geographic integration ensures peripheral voices become central.
In Australia: Post-Plenary Council momentum has birthed diocesan synods since February 2023, supported by national coordination. Transparent dialogue models ecclesial charity in a polarized world. Recent engagement with First Nations reflects a theology of reconciliation and listening.
Conclusion
Oceania’s synodal journey is a pilgrimage of grace: converging on formation, inclusion, and discernment, yet diverse in pace and structure. Each context offers theological witness—that synodality is a pastoral conversion to walk together, listening to the Spirit who speaks through all the baptized.
Question to the Holy Father: The role of Continental Synodal Teams has been highlighted throughout the synodal journey, particularly in the implementation phase. Do you anticipate
that the role of groupings of Churches —such as Continental Bishops’ Conferences, national or regional Bishops’ Conferences, and Ecclesiastical Provinces—will continue to grow in the life of the Church?
- Africa Report (SCEAM-SECAM)
(Rev. Rafael Simbine |Junior, Secretary General of SCEAM-SECAM Priest from the Diocese of Xai-Xai in Mozambique)
Grace and peace from Africa.
In these few minutes, I offer a panoramic snapshot of how the Church in Africa is living the synodal path, how, from listening to mission, our local Churches are weaving synodality into daily pastoral life. What began as a process is becoming a culture.
First, clarity of direction. After the Celebratory Stage, we widely disseminated the Final Document and translated it into a practical vademecum for implementation at local levels. This simple compass, adapted in dioceses, parishes, movements, and associations, helped communities move from aspiration to action with steps they could actually take.
Second, capacity for accompaniment. Across parishes, dioceses, and episcopal conferences, synodal teams were formed and trained to animate listening, facilitate discernment, and support implementation. These teams are catalysts of co-responsibility, helping clergy, religious, and laity walk together with a new attentiveness to the Holy Spirit.
Third, formation that endures. We began integrating synodality into the ordinary curriculum of the Church; seminaries and houses of formation, catechetical institutes, Catholic schools, and ongoing formation for pastoral workers. This is crucial. Synodality is not a campaign with a deadline; it is a way of being Church that must be learned, practiced, and handed on.
To sustain this movement, we built a listening architecture that is simple and replicable. Dioceses used structured questionnaires ahead of pastoral letters and major texts so that episcopal teaching would emerge from the sensus fidei of the People of God.
We multiplied spaces of encounter; forums, symposia, and days of reflection, around education, communications, youth and family life, and social engagement, making participation visible and meaningful. And we widened the tent through ecumenical and interreligious encounters. Listening with others purified our language and sharpened our discernment, teaching us to recognize the Spirit beyond our familiar boundaries.
Synodality in Africa also moves into the public square. In many contexts we have strengthened channels of engagement with civil society, traditional leaders, and public authorities, especially around peacebuilding, governance, education, and care for our common home. This is not a parallel track; it is the outward movement of a listening Church. We discern together, and then we walk with society for the common good.
What fruits are already visible?
We see genuine co-responsibility emerging where formation takes root. In parishes and dioceses where synodal teams have been trained, decision-making has become more participatory, and discernment is truly shared rather than concentrated in the hands of a few.
Pastoral priorities and plan gain credibility when it reflects the real concerns of God’s people. When bishops consult widely before writing pastoral letters, the faithful recognize their own questions and hopes in the Church’s words. This recognition opens hearts to conversion and deepens communion.
Dialogue with other Christians, Muslims, and civic leaders builds trust and opens paths to collaborative peacebuilding. In contexts marked by tension and fragility, the Church is becoming a bridge. Through regularized encounters, we reduce suspicion, create spaces for common witness, and work together for the common good.
Three lessons guide our way forward: formation must come first, because hearts change before structures; listening tools must stay simple to remain sustainable; and bridges to society must be maintained, for the synodal Church serves both communion and mission.
We are learning that synodality is a spirituality of communion, an obedience to the Spirit speaking through all the baptized. Africa’s gift to the synodal journey is a living sense of family, resilience, and hope: the conviction that the Church grows by walking together, listening deeply, and serving boldly.
Together, may we continue to learn this synodal style, so that Africa’s Church listens deeply, walks humbly, and witnesses boldly.
Thank you.
Question to the Holy Father: During the implementation phase, how can local Churches—particularly in Africa—both receive support from and inspire the whole Church so that we
walk together in a spirit of “exchange of gifts, ” respecting the principle of subsidiarity in local discernment, not imposing uniformity”
- Asia Report (FABC)
(Fr. Clarence Sandanaraj DEV ADASSAN (Malaysia), Member of the FABC Synod Team and priest of the Archdiocese of Kuala Lumpur, Director of the Catholic Research Centre, Kuala Lumpur, Malaysia)
The praxis of synodality, walking together as a Church in communion, participation, and mission, has found fertile ground in Asia, a continent marked by religious pluralism, cultural diversity, and complex socio-political realities. While the Synod on Synodality has global significance, its impact in Asia is particularly profound due to the region’s unique ecclesial and societal contexts.
Impact of Synodality in Asia
- Renewed Emphasis on Dialogue
In a region where Christians are often minorities, synodality has deepened the Church’s commitment to interreligious and intercultural dialogue. Dialogue is not optional but essential for peaceful coexistence. The synodal process has encouraged local churches to engage more deeply with their neighbors, fostering mutual understanding and harmony. - Empowerment of the Laity
Synodality has elevated the role of laypeople, especially women and youth, in Church leadership and decision-making. By affirming baptismal dignity and charisms, it promotes inclusive participation at all levels of ecclesial life. - Strengthening Local Churches
The synodal journey has encouraged local churches to articulate their unique challenges and experiences, leading to more contextualized theology and pastoral approaches rooted in the lived realities of Asian communities. - Spiritual Renewal
Listening and discernment have sparked spiritual awakenings in many dioceses. Basic Christian Communities are embracing a spirituality of communion, integrating into Basic Human and Ecological Communities. Positive feedback from Conversations in the Spirit continues to emerge during this implementation phase. - Digital Engagement
Digital platforms have become vital tools for consultation, catechesis, and community building, especially among youth. These technologies enable broader participation and amplify voices from diverse contexts. - Walking together as the Church in Asia:
The synodal process has unfolded alongside the Federation of Asian Bishops’ Conferences (FABC) 50th anniversary, strengthening continental bonds and inspiring deeper collaboration across Asia.
Challenges of Synodality in Asia - Conceptual Ambiguity
The term “synodality” remains difficult to translate and communicate across Asia’s diverse linguistic and cultural landscapes, leading to confusion and uneven understanding. Clericalism and Resistance to Change
Some clergy perceive synodality as a threat to traditional authority, creating resistance that hinders effective implementation and inclusive participation. - Formation and Capacity Building
There is a pressing need for trained facilitators and broader formation among clergy, religious, and laity. Without this, synodal engagement risks being superficial or misunderstood. - Minority Status and Political Pressures
In areas facing religious extremism or political constraints, public expressions of synodality are limited, affecting the Church’s ability to fully live out its mission. - Structural Limitations
Many dioceses lack the infrastructure to sustain synodal practices. Embedding synodality into parish life requires structural renewal and a shift in mindset toward participatory leadership. - Inequality
Economic and technological divides risk excluding the poor and marginalized. Some synod reports reveal that these groups feel the Church is not walking closely enough with them.
Synodality in Asia is both a gift and a task. It offers a transformative vision for the Church, rooted in communion and mission, while also demanding courage, creativity, and commitment to overcome deep-seated challenges. As Asian churches continue this journey, their experiences will enrich the global Church’s understanding of what it truly means to walk together in faith.
Synodal Experiences from the Implementation Phase - Long-term Pastoral Planning
Dioceses are developing long-term pastoral roadmaps inspired by synodal principles. Examples include India’s Mission 2033 and Pilgrims of Hope, Thailand’s national framework, and the Philippines’ Synodal Implementation Framework, all reflecting strategic clarity and shared mission.2. Engaging Key Stakeholders Key gatherings with seminary rectors (Bangkok, April 2025), religious formators (Kuala Lumpur, August 2025), and youth ministers (Vietnam, September 2025) show a commitment to deepening formation and cultivating leadership that embodies synodality.
Question to the Holy Father: Holy Father, what message would you like to share with the Churches of Asia to encourage their synodal conversion?
(All reports mildly adapted from Vatican office of synod website synod.va resources, with Google Translate versions from French and Spanish where necessary).
