Evangelical Reflections on the "Instrumentum Laboris" of the Synodal Church: Reflection 1

The first phase of the Synod (“For a Synodal Church: communion, participation, mission”) has concluded. To mark the occasion the Synod of Bishops released the Instrumentum Laboris (IL), which will serve as a guide for the second phase of the Synod, which is to commence in October 2023 and will conclude the following October. The IL “was drafted on the basis of all the material gathered during the listening phase, and in particular the final documents of the Continental Assemblies” (IL, 1). The aim of the document is to identify “which pathways the Spirit invites us to walk along more decisively as the People of God” (IL, 1). The Synodal Church is a listening Church (IL, 22) that values the desires and charisms of the whole People of God and that seeks to heal the wounds of the past, many of which were caused by clerical and hierarchical abuses. The Magisterium of the Church should model servant leadership, looking to Christ as its example (IL, 21). It is the sacrament of baptism that sets apart the People of God, and by means of receiving the Holy Spirit is equipped with the “dignity” necessary to contribute to the Synodal Church (IL, 20). “What is at stake is the ability to proclaim the Gospel by walking together with the men and women of our time, wherever they are…” (IL, 5).

It is important to note that the IL “is not a document of the Church’s Magisterium, nor is it the report of a sociological survey; it does not offer the formulation of operational indications, goals and objectives, nor a full elaboration of a theological vision…the IL is part of an unfinished process” (IL, 10). The second half of the IL provides worksheets that the Synodal Assembly will work with in the second phase of the Synod. The worksheets summarize key and recurring themes that were received in the first listening phase of the Synod and present questions for the bishops to interact with.

Because the IL is clearly part of an unfinished and ongoing process, it is unhelpful for the evangelical church to make definitive conclusions about the Synodal Church. What should prove helpful, however, is posing reflections that evangelicals need to be aware of as the Synod proceeds and enters its second and definitive phase. The Synodal Path the Roman Catholic Church is currently pursuing is not trivial. It is the new hermeneutical lens for understanding the ecclesiology of the Church. In short, it defines the Church. Evangelicals, therefore, need to be aware of what is taking place so that they are equipped to understand the implications of synodality. The following reflections are by no means exhaustive, but simply provide food for thought for the evangelical church as the synodal process continues.

Reflection 1: Throughout the synodal process the Church has been very clear that “The protagonist of the Synod is the Holy Spirit” (IL, 17). Synodality is “both a gift and a challenge: to be a Church of sisters and brothers in Christ who listen to one another and who, in so doing, are gradually transformed by the Spirit” (IL, 18). The synodal journey is a process of listening to the Spirit, which is accomplished by listening to the Word and to each other (IL, 22). Once again it is the sacrament of baptism that provides the necessary “dignity” to be able to listen to the Spirit and contribute to synodality.

What does it mean, however, to listen to the Holy Spirit? For the evangelical listening to the Holy Spirit means listening to the Word of God. To be transformed by the Spirit is to be transformed by the Word of God. The Holy Spirit can never contradict God’s Word, for God’s Word is infallible. Scripture, therefore, creates the clear boundaries within which the Holy Spirt guides and transforms. If those boundaries are crossed, the disciple of Christ and the church can be assured that it is no longer the Holy Spirit that is leading. This is why Scripture Alone came to helpfully define the theology of the reformers. Other sources may be helpful in shedding light on the truths of the Bible, but it is Scripture alone that is the ultimate source of guidance and authority, and the Holy Spirit always acts within the parameters created by God’s Word.

The Roman Catholic Church, however, does not operate according to this paradigm. While Scripture is a source of authority, it is not the only one. The Bible contains God’s Word, but God’s Word is not limited to the Bible (a doctrine articulated by Vatican II’s Dei Verbum and by Benedict XVI’s Verbum Domini). This is where Tradition comes in and takes its place of authority in the Roman Catholic Church. According to its theology, Christ is continuously present in the Church so that the Church and Christ are synonymous. The pope is the Vicar of Christ who speaks on Christ’s behalf. Divine revelation is therefore ongoing and doctrine within the Roman Catholic Church is constantly developing. The Holy Spirit is a guide in this developmental process. While the IL does not yet represent anything officially revelatory, it is clear the Church believes the Holy Spirit is at work leading them forward.

When the synodal process concludes and the final documents are prepared, the evangelical church needs to pay close attention to the claims that will be made in the name of the Holy Spirit’s guidance. It is impossible to understand the claims of the Church apart from its understanding of divine revelation and its Christology, which are the shaping factors for understanding how the Holy Spirit is claimed to be at work in the Church. According to its understanding of itself the Church exceeds the boundaries of Scripture, which is a major red flag for the evangelical church. This has clear implications for claims made concerning the Holy Spirit that need to be examined carefully.

Furthermore, Scripture is clear that the work of the Holy Spirit in the life of an individual will always lead to repentance. Sin causes both physical and spiritual death and makes a relationship with God impossible. A revelation of truth requires a revelation of sin and the condemnation it produces. The Holy Spirit, therefore, opens one’s eyes to the devastation of sin and creates sorrow and a desire to repent and turn away from sin, looking to Christ Jesus as the only hope for forgiveness and salvation. Alarmingly, the Synodal Church does not speak of sin and repentance, but has replaced these terms with the desire to be radically inclusive (IL worksheet B 1.2, and DCS, 30).

The Synodal Church does not call people to repentance but instead asks how it can be more inclusive and welcoming to those that feel marginalized. While the church should be a place of inclusivity where others feel welcomed, that must never come at the expense of preaching repentance and calling people to turn from sin, die to self, and live for Christ. The evangelical should ask: How can the Roman Catholic Church call for listening to the Word of God, while no longer speaking of sin and repentance? If sin and repentance are absent, the evangelical church can be assured that the Holy Spirit of the Trinity and of Scripture is not the one leading the church forward, despite any claims to the contrary. This should also stimulate every church and every pastor to ask: How present are sin and repentance in the preaching of God’s Word in my/our church? Apart of their presence the cross of Christ and the Gospel cannot be fully understood, appreciated, and appropriated.

In part two we will reflect on a related issue, that being the “dignity” the sacrament of baptism is said to confer to the People of God, thus putting them in tune with the Holy Spirit and his guidance and making them able contributors to the Synodal Church.