Dissertation

Synodal Spirituality - A Journey Towards God with His People: Its Importance and
Challenges
A Paradigm for Parish Priest
General Introduction
Meaning of the Terms
Chapter One
Biblical Foundation of Synodal Spirituality
1.1. Synodal Spirituality in the Old Testament

1.1.1 Beginning of Synodal Journey in the Bible
1.1.2 Call of Abraham- Launching a New Synodal Journey
1.1.3 Israel: A Paradigm of Synodal Exodus
1.1.4 Setting Apart Priests to Build up the Synodal Spirituality
1.1.5 Commissioning Prophets to Strengthen and Safeguard the Synodal
Community
1.1.6 Anointing of Kings towards Strengthening Synodal People
1.2. Synodal Spirituality in the New Testament
1.2.1 Incarnation: A New Beginning of Synodal Journey
1.2.2 Jesus and the Apostles: A Synodal Community
1.2.3 Institution of the Eucharist: An Invitation to Follow a Synodal life
1.2.4 Establishing Ministerial Priesthood to Continue the Synodal Spirituality
1.2.5 Emmaus Event: A Paradigm Text for the Synodal Journey
1.2.6 Mary as the Model and Guide of the Synodal Church
1.2.7 Pentecost: The Official Inauguration of the Synodal Movement
1.2.8 The First Christian Community a Working Model for Synodal Life
1.2.9 Missionary Journeys of the Apostles: Expansion of the Synodal Community
1.2.10 The End Point of the Synodal Journey
Chapter Two
Two Pioneering Historical Synodal Models for Parish Priest
2.1 St. Vincent de Paul
2.1.1 State of Priesthood During Vincent’s Time
2.1.2 Purpose of Joining Seminary
2.1.3 A Parish Priest for his people
2.1.4 An Icon of Contemplation and Action, Journey with God and His People
2.1.5 Training of Priests to Serve the People of God
2.1.6 Involving Women in the Ministry
2.1.7 Founding a Synodal Missionary Priests Congregation
2.1.8 Embarking on a New Journey in the Consecrated Life
2.1.9 A Priest for His Time, A Model for our Time
2.2 St. John Maria Vianney: Another Historical Synodal Model

2.2.1 Background of the French Church at Vianney’s Time
2.2.2 His Childhood and Priestly Formation
2.2.2 Appointment in Ars – Beginning of a Long Synodal Journey
2.2.4 Deplorable State of Ars – A people who Walked away from God
2.2.5 A Man who walked with God
2.2.6 A Priest who went down to his People
2.2.7 Merciful Priestly Face of God
2.2.8 Transforming Instrument to bring together People
2.2.9 Pilgrimage to Ars - Pilgrimage to God
Chapter Three
Evolving of a Synodal Spirituality for a Parish Priest in Line with Church Teachings
3.1 A Person Guided by the Spirit and Formed by the Word
3.2 Love for Jesus and his people
3.3 A Person of Service and Simplicity
3.4 Love for the Church and Her Teachings
3.5 A Bridge-builder (Mediator) between God and His People
3.6 A Medium of Unity and Building up Community (Ministry/Role of Priest)

3.7 Creating Space for Everyone in the Ministry of the Parish
3.8 Effective Conducting of Basic Christian Communities
3.9 Strengthening the Faith of the Growing Generation
3.10 Youth Animation for Building up the Parish
3.11 A True Pastor, Teacher and Healer (Characteristics of priests)
3.12 Relationship with Other Denominations and Religious groups
3.13 Priestly Vocation to Promote a Synodal Spirituality
Chapter Four
Challenges and Importance of Synodal Spirituality
4.1 Priestly Challenges against Synodal Spirituality
4.1.1 Self-Centredness and Individualism
4.1.2 Clericalism
4.1.3 Careerism
4.1.4 Authoritarianism
4.1.5 Lack of Listening and Dialogue
4.1.6 Discriminative Tendencies
4.1.7 Judging and Justifying
4.2. Importance of Synodal Spirituality in the Parish
4.2.1 Parish as the Local Miniature of Synodal Church
4.2.2 Celebration of Sacraments as Synodal Community
4.2.3 Pilgrim Church
4.2.4 Participatory Church
4.2.5 Role of Religious

4.2.6 Ministerial Priesthood to Serve the Common Priesthood
4.2.7 The Parish Priest as Friend and Co-traveller
General Conclusion
General Introduction
A Synodal church and synodal process is the talk of the time in the church circles. Synodality
is the call to travel together in communion, participation and mission, listening to the Holy
Spirit and listening to one another. The theme is discussed in detail in every nook and corner.
God has been synodal in His nature as He has been walking with the human history. This
reality got a new dimension when God became man in the person of Jesus Christ. God
walked with human history in human form. The Church has been synodal, being missionary
throughout the world. There is a spirituality evolving in and around the synodal process
which is ever relevant for humanity. It is a way of life, calling us to travel together towards
our common destination. We have studied in our little catechism classes that God created us
to know him, to love him, to serve him and to be with Him in heaven for ever. Therefore,
Christian life is a journey towards our heavenly homeland. In this journey we are not alone
but together.
In the first pages of the Sacred Scripture we have the beautiful example of Adam and Eve
walking along with God. The Paradise picturizes a perfect model of synodal spirituality
where there is a holistic harmony between God and human beings, between human persons,
between human persons and the nature. It is a situation in which all are interconnected and
enrich one another with their presence and service. But, this experience was disrupted the
moment human beings began to walk alone. We find that one-day Eve began to walk alone.
The person who was called to walk with God, together with the partner, (walk together with
God as his partner) in harmony with the nature, took a walk alone. Then we see the synodal
spirituality at stake. Now, down through the centuries God has been enlightening the human
history that His children are all called to journey together and journey towards Him. The
people of Israel, travelling together towards the Promised Land, under the leadership of
Moses is an architype of synodal spirituality. Jesus, the new Moses paved a new way for the
synodal spirituality with his incarnation and paschal mystery. The church is synodal in her
verynature and new architype of synodal spirituality. Today, Pope Francis beckons the church
to follow more intensely the synodal spirituality.
In the present scenario, church being in the synodal process, I observe that parish is the first
place and the best space for the synodal process to be unfolded and assimilated, and the
parish priest has a unique and unifying role in this process. In order to make this research
study, I follow inter-disciplinary approach such as biblical, historical and spiritual. Now,
through this dissertation paper, I make a reflective research into the relevance and radiance of
a synodal spirituality evolving in the synodal process and the role of a parish priest in
promoting and propagating the synodal spirituality in the parish, the local church. The paper
is sub-divided into four chapters to explain and expound the theme. The first chapter searches
into the Scripture to find the rays and reflections of the synodal spirituality as the foundation
unveiling both in the Old and New Testaments. The second chapter journeys into the life of
St. Vincent de Paul and St. John Maria Vianney, two synodal figures in the history of the
church for the parish priest to model in their lives and ministries. The third chapter attempts
to evolve a synodal spirituality for the parish priest to develop and deepen the synodal parish
community. Finally, the fourth chapter looks into the challenges encountered by a parish
priest in promoting synodal spirituality and the second part of the chapter highlights the
importance and relevance of it in the parish.
Meaning of the Terms
Synod:
To hold a “synod” means to walk together. I think this is truly the most wonderful experience
we can have: to belong to a people walking, journeying through history together with their
Lord who walks among us! We are not alone; we do not walk alone. We are part of the one
flock of Christ that walks together.1
The word ‘synod’ comes from two Greek words namely ‘syn’ meaning ‘together’ and
‘hodos’ which means ‘the way’ and therefore, synod means journeying together along the
way, indicating the way along which the people of God walk together. The very word
'synodality' expresses the nature of the Church, its form, its style, and its mission. In the
words of Pope Francis, it is walking/journeying together. The earliest name of the followers
of Jesus was called as the disciples of the way which is Jesus himself. Now, we are called to
journey together as God’s family led by the spirit. We are journeying in Jesus, the way
towards eternity. In his address for the Audience with the Major Archbishop, the
Metropolitans and the Permanent Synod of the Ukrainian Greek-Catholic Church, Holy
Father said that “It is not enough to have a synod; you must be a synod. The Church needs
intense internal sharing: a living dialogue between the Pastors and between the Pastors and
the faithful.”2
1
Homily of Holy Father Francis at Assisi, 4 October 2013, accessed on December, 5, 2022,
https://www.vatican.va/content/francesco/en/homilies/2013/documents/papa-francesco_20131004_omelia-
visita-assisi.html.
2
Address of His Holiness Pope Francis to the members of the permanent synod of the Greek-catholic church of
Ukraine on July 5, 2019, accessed on December, 5, 2022,
Spirituality:
Spirituality is a way of life led by the Spirit. Moved by the Spirit one relates to God and to
the other. In other words, it is the expression of human person’s two-fold relationship namely
with God horizontally and with other human persons and the nature vertically guided by the
Spirit.
Synodal Spirituality
Pope Francis recognises that synodality is a profound movement of the Holy Spirit. Out of
this central perception of the Holy Spirit’s activity in establishing, developing and sustaining
the synodal character of the Church, Holy Father believes that we must find ways of
attending to the witness of the Spirit who is active in the whole people of God. Essentially,
this requires humility and freedom to discern where and how that same Spirit is leading. 3
Thus, the synodal process is first and foremost a spiritual path. On several occasions, Pope
Francis has highlighted the risks of a synodal process, that is, not first and foremost a
listening, a private and communal dialogue with the Holy Spirit.
Synodal spirituality is a way of life or praxis which integrates and makes concrete the three
key elements of communion, participation, and mission. It ensures that we do not attempt to
separate them in our reflection or in our praxis. For this reason, the spirituality for Synodality
becomes an ‘ecclesial habitus’, which is a source of renewal and dynamism for the Church’s
life and mission. It is a way of being and becoming Church. The spirituality for Synodality
gives form to the amazing discovery of the hidden energies of love, self-commitment,
generosity and sharing that lie within us, sometimes unattended and forgotten: a sort of
‘dowry’ received in baptism but often neglected. In so far as we truly live the synodal
character of the Church, it becomes a witness to all peoples of the advent of God’s Kingdom
in which all have a home, in justice, dignity, reconciliation and peace. 4 Indeed, as the features
of a synodal spirituality unfold for us, we can come to see in it the ways in which the Holy
https://www.vatican.va/content/francesco/en/speeches/2019/july/documents/papa-francesco_20190705_sinodo-
chiesaucraina.html.
3
“
The Journey of Synodality,” James Hanvey accessed on, December 17, 2022, https://www.thinkingfaith.org.
4
Towards a Synodal spirituality, https://www.synod.va/en/highlights/towards-a-spirituality-for-synodality.html,
accessed on December, 19, 2022.Commission on Spirituality Sub-Group: Spirituality for Synodality, Towards a
Synodal Spirituality, 6-7.
Spirit graces the life of the Church, drawing each one into a deeper love of Christ and moving
us to desire an ever greater communion, participation, and mission.5
Journey:
Life is a journey and we are all co-travellers, travelling together to God, our source of
common origin and end, our common destiny. The conviction that we are all journeying
together and our end destination is the same will make our journey more meaningful and
joyful.
Paradigm:
Paradigm is a typical example or working model envisaged to follow. This dissertation paper
is a humble attempt to propose a working model for a parish priest to take ahead the synodal
process being an animator and co-traveller of the local synodal journey.
Parish
Parish is a place of lived experience of a Christian in the Catholic Church. It consists of a

number of catholic families living in a particular area having a church at the centre of their
Christian life. Pope Francis in Evangelii Gaudium beautifully presents what a parish is. He
states:
The parish is the presence of the Church in a given territory, an environment for
hearing God’s word, for growth in the Christian life, for dialogue, proclamation,
charitable outreach, worship and celebration. In all its activities the parish
encourages and trains its members to be evangelizers. It is a community of
communities, a sanctuary where the thirsty come to drink in the midst of their journey,
and a centre of constant missionary outreach. We must admit, though, that the call to
review and renew our parishes has not yet sufficed to bring them nearer to people, to
make them environments of living communion and participation, and to make them
completely mission-oriented.6
Parish Priest
The Code of Canon Law defines Parish Priest, as "the proper pastor of the parish entrusted to
him. He exercises the pastoral care of the community entrusted to him under the authority of
the diocesan Bishop, whose ministry of Christ he is called to share, so that for this
5
Ibid.,5.
6
Pope Francis, Evangelii Gaudium (November, 24, 2013), 28. (is it first time? Then publication is needed)
community he may carry out the offices of teaching, sanctifying and ruling with the
cooperation of other priests or deacons and with the assistance of lay members of Christ's
faithful, in accordance with the law.7 While Code of Canon Law of Eastern Churches defines
Parish Priest "as the principal co-operator of the eparchial bishop, is entrusted the care of
souls as their proper shepherd in a determined parish under the authority of the same
eparchial bishop."8 Thus both specifically point out pastoral care of the community as the
primary task of the parish priests which they impart through the three-fold ministry of
teaching, sanctifying and governing the community entrusted to them. Hence, the mission
that they take up defines what they are. The pastors are obliged to offer pastoral care within
the community with the help of others, and in doing so; they are subjected to the guidance of
the bishop. Theirs is a pivotal role in the parish ministry, but it is not separated from
community, nor is it exercised alone. This points to the fact that he is called upon to develop
a participatory spirituality in the parish.
Chapter One
Biblical Foundation of Synodal Spirituality (better begin on new page)
Introduction
Sacred Scripture is the first and fundamental source of our life and spirituality. The Holy
Bible frames before us the perfect picture of a God who comes down to travel along with His
people. He is a God who accompanies His children throughout their life. The concept of
Synodality is deeply rooted in the scriptural perspectives of the assembly of the people of
God walking and journeying together.9 Through this chapter, I search into the scriptural rays
of synodal journey which will enable us to develop a strong foundation for the synodal
spirituality and give us the impetus to journey together towards God.
1.1 Synodal Spirituality in the Old Testament
Throughout the Old Testament we see a synodal spirituality developing. We encounter a God
who stands for and sustains the synodal journey. Starting from the call of Abraham, God
calling and choosing different persons to strengthen and succeed the synodal movement.
7
CIC (first quotation should be full, then you can use the abbreviated form), 519.
8
CCEO(the same as above), 281/1.
9
David Stanley Kumar, “Synodality: An Old Testament Perspective”, Word & Worship, Vol. 54, No.4
(October-December 2021): 287.
Whenever His people stray from the synodal path He himself comes down or sends His
chosen ones to bring them back to the right path.
1.1.1 The Beginning of the Synodal Journey in the Bible
In the book of Genesis having created everything God saw they are all good but having
created Adam, God saw that it is not good for man to be alone. Therefore, He created from
the man a new person called Eve. Then, we have the/a beautiful anthrophonic picture of God
walking with the man and woman. Thus we have the initial rays of the starting of a long way
of synodal journey. Now, here we have the beautiful image of Adam and Eve walking
together along with God. They also listened to God and listened to one another. But, the
moment they listened to the evil one their journey was derailed and the unity was distorted.
Still God wants to bring them back to the synodal path by promising a Saviour.
The Old Testament shows that God created the human person, man and woman, in his own
image and likeness as a social being called to work with Him by moving forward in the sign
of communion, by caring for the universe and directing it towards its goal (Genesis 1:26-28).
From the beginning, sin plagues God’s plan, tearing apart the network of ordered
relationships which expressed truth, goodness and the beauty of creation, and blinding men’s
and women’s hearts to their calling. God, however, rich in mercy, confirms and renews His
covenant to bring all that has been scattered back to the path of unity, healing human freedom
and directing it to welcome and live the gift of union with God and unity with our brothers
and sisters in creation, our common home (Genesis 9,8-17; 15; 17; Exodus 19-24; 2
Samuel 7,11).10
1.1.2 Call of Abraham- Launching a New Synodal Journey
According to Biblical scholars (what had) the eleven chapters of the Book of Genesis are
called 'pre-history events (The biblical scholars called the first eleven chapters from the book
of Genesis as pre-historic events). It was commonly called as 'constructed history' and
'interpreted theology' with an influence of the Ancient Near East Texts, of course, under the
inspiration of the Holy Spirit, the primary author of the Bible. The (proper) biblical history
10
International Theological Commission, Synodality in the life and mission of the Church, accessed on
December 21,2022,https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/
rc_cti_20180302_sinodalita_en.html.
proper began with Abraham the historical figure from the twelfth chapter of Genesis about
2200 B.C. In many ways, Abraham occupied a preeminent place in biblical, human, and
salvation history. Thus calling Abraham God initiated a new synodal journey. As God was
able to fulfil His plan through Abraham, and now the same God of Abraham wants you and
me to carry out His plan for the world in the 21st Century A.D .11 As Abraham, the father of
faith walked with God in fulfilling God’s plan, he wants each one of us to listen to God’s
word and voice, journey in his path and fulfil His divine plan.
1.1.3 Israel: A Paradigm of Synodal Exodus
The history of the people of God is a story of a journey - a journey on the pathways of
salvation. It began with the journey of Abraham from Ur to the land of promise. In the second
phase, the people of Israel march towards the Promised Land from the house of slavery to the
land of freedom. When they miserably failed in observing the covenantal stipulations, they
were marched out of Judah to the land of exile. The rest of the story of salvation is the return
of the people of God to the Promised Land from the Diaspora where they had been scattered.
Often this return journey is enumerated as the second exodus.
Quite basic to the election of Israel is that Israel exists because God chose Israel to be his
people (Deut. 7:7; Isa 41:8). This election is a result of the extravagant (gratuitous or
preferential) love of God for Israel; and it had nothing to do with her strength or merits (Deut.
7:7; 8:17; 9:4). He chose them and made them into a nation. His loving and providential
accompaniment continued to guide the people of God all through history.12 The life and
journey of the people of Israel is an Old Testament paradigm of synodal exodus. As the
synodal journey proceeded from Abraham through Isaac, Jacob and later on Joseph, gradually
people of Israel grew into a nation in the land of Egypt. God chose the people of Israel as His
own. Now, as the chosen people were in bondage in the land of Egypt, they cried out to God
and He came down to save them through the person of Moses. God wants you and me to be a
modern day Moses to deliver people from the slavery of religious fanaticism, political
corruption, racial discrimination, ideological fallacy, moral degradation, spiritual lethargy,
economic poverty and so on. God calls ordinary people like you and me to be leaders,
prophets, mediators, and philanthropists through whom he wants to transform the world .13As
11
Joseph Lazar, God and Human Then and Now (Bengaluru: ATC Publishers, 2017), 33.
12
Kumar, “Synodality”, 290.
13
Ibid., 65.
we read in the Old Testament, (during their synodal journey to the promised land ) God was
travelling with the people of Israel in the pillar of clouds during the day and in the pillar of
fire during the night(Ex. 13:21). God also journeys with them in the Tent of meeting and Ark
of the Covenant (Ex. 25:21-22). Whenever they turned away from God he brought them back
to the right path through his prophets, kings, and the chosen ones.
1.1.4 Setting Apart Priests to build up the Synodal Spirituality
God wanted to continue to build up the synodal community He constituted, and for that He
chose a group of people. He asked Moses to set apart the tribe of Levi to be priestly tribe to
offer sacrifices to Him. In Exodus 40: 12 we read that God Yahweh said to Moses, “Bring
Aaron and his sons to the entrance to the tent of meeting and wash them with water. Then
dress Aaron in the sacred garments, anoint him and consecrate him so he may serve me as
priest.” The priests brought together people of God around the altar of God for prayer,
penance and offering sacrifices and worship to God. Their mission and ministry was bringing
people closer to God and facilitate them to experience God’s blessings in their life through
prayers and sacrifices. The whole history of Israel is one of sins of infidelity and
disobedience, the unleashing of Yahweh’s wrath and punishments against them, their
repentance and entreaty to Yahweh to forgive them, the mediatory roles of priests and their
offer of sacrifices for the expiation of sins as well as pleasing God.14
1.1.5 Commissioning Prophets to Strengthen and Safeguard the Synodal Community
God called and chose prophets to be his spoke persons. It was through the chosen prophets
that God spoke to His people. Beginning from Moses God called and commissioned prophets
at different times, to disclose His will and plan for them. Freeman identifies three basic
functions of the prophets in Israel. The prophets functioned as divinely appointed preachers;
they predicted future events; and they were watchmen over the affairs of God's people .15As
preachers, the prophets expounded and interpreted the Mosaic law to the nation. It was their
duty to admonish, reprove, denounce sin, threaten with the terrors of judgment, call to
repentance, and bring consolation and pardon. Their activity of rebuking sin and calling for
repentance consumed much more of the prophets' time than any other ministry. The rebuke
was driven home with predictions about the punishment that God intended to send on those
14
Sebastian Kizhakkeyil, The Priest, Theological Reflections on Priesthood and Priestly Spirituality in the light
of Church Teachings (Bangalore: Asian Trading Corporation, 2010), 322.
15
Hobart E. Freeman, An Introduction to the Old Testament Prophets (Chicago: Moody Press, 1969), 48-49.
failing to heed the prophet's warning. As predictors, the prophets announced coming
judgment, deliverance, and events relating to the Messiah and His kingdom. Predicting the
future was never intended merely to satisfy man's curiosity, but to demonstrate that God
knows and controls the future, and to give some purposeful revelation. The prediction given
by a true prophet would be visibly fulfilled. The failure of the prediction to be fulfilled would
indicate that the prophet had not spoken the word of Yahweh (Deut. 18:20-22). In 1 Samuel
3:19 it is said of Samuel that the Lord was with him and let none of his prophetic words fail.
The prophets also functioned as watchmen over the people of Israel (Ezek. 3:17). While the
prophets functioned in various ways as they communicated God's message, they occupied
one major role in Israel's religious system.16
As people of Israel was a synodal community moving towards the Promised Land, it was
through prophets God always communicated to them. In turn prophets brought before God
peoples pleas and supplications. Whenever people deviated from the synodal way God
brought them back through His own prophets. The message of the prophets teaches the
people of God the need to journey through the hardships of history in faithfulness to the
covenant.17 Throughout the Old Testament we have several prophets namely Moses, Isaiah,
Jeremiah, Elijah, Ezekiel etc… who were God’s powerful instruments to strengthen and
safeguard the synodal community. The message of the prophets teaches the people of God the
need to journey through the hardships of history in faithfulness to the covenant. That is why
the prophets invite them to conversion of their hearts to God and to justice in their
relationships with their neighbours, often the poorest, the oppressed, foreigners, as a tangible
witness to God’s mercy (Jeremiah 37,21; 38,1). Moreover, the people of Israel had a
prophetic witness to fulfil. As the chosen people of God, Israel entails a mission before God
that is to mediate God’s salvation to the world.18
1.1.6 Anointing of Kings towards Strengthening Synodal People
16
Laney J. Carl, The Role of Prophets in God’s Cause against Israel, Bibliotheca sacra, 138 no 552, Oct - Dec
1981, 315.
17
18
Kumar, “Synodality”, 291.
Another way that God strengthened His synodal people was by anointing kings to protect and
defend them. The kings were chosen and anointed by the prophets as directed by God
Himself. God elected the kings to carry out His will and plan for His people and to safeguard
and secure God’s people in His name. In the Old Testament we have the great kings like
Saul, David, Solomon etc… chosen and anointed by God to unite and protect the people of
God from their enemies and evil powers. When God saw the kings stopped doing His will
and doing their own selfish desires and sinful acts, He removed them from the throne.
Eventually, God sends his own Son to be the priest, prophet and king for His people by
fulfilling the three fold functions of sanctifying and sustaining them in God’s will and
safeguarding them from the evil powers.
1.2 Synodal Spirituality in the New Testament
Synodal spirituality gets a new dimension and direction as we come to the New Testament. It
is the new beginning of a new synodal journey. The promise of Emmanuel- God with us,
God who walks into the human history, travels with the human beings gets initiated as we
enter into the New Testament. A God seemed to be distant from the human history becomes
part and parcel of it. (The One who was involved with the people indirectly through the
instrumentality of patriarchs, kings judges etc. and now directly involves Himself taking upon
a human form). As we read in the letter to the Hebrews 1:1 that in the former times God
spoke to our ancestors in various ways but in these last days He has spoken to us through His
Only Son .
1.2.1 Incarnation: A New Beginning of the Synodal Journey
As we read in the Johannine gospel (1:8) that “The Word became flesh and dwelt among us”
was a new beginning of the synodal journey. Jesus accelerated the synodal journey in its
spirit and style. Jesus took up the human nature to make us divine. Jesus became the way for
us to walk towards our common destiny, God. Being born in human history he began to
journey with the human history. His birth paved the way for the rich and poor to come
together; the Magi came all the way from the East to his manager; the poor shepherds were
also lead to the manager. Now, there is the synodal coming together of God, human beings
and cattle, and the star around and above the manager. In other words, there is a perfect
synodal communion of God, human beings and the whole universe in the process of
incarnation.
Now, When Jesus began his public ministry it was the beginning of a new way of (he
intensified) synodal journey. Jesus is the pilgrim (As a pilgrim Jesus moves from village to
village, from town to town to proclaim...) who proclaims the good news of the Kingdom of
God (cf. Luke 4,14-15; 8,1; 9,57; 13,22; 19,11), teaches "the way of God" (cf. Luke 20,21)
and points the way to it (Luke 9,51-19,28). In fact, He Himself is "the way" (cf. John 14,6)
that leads to the Father; in the Holy Spirit (cf. John 16,13) He shares with everyone the truth
and love of communion with God and our sisters and brothers. Living in communion
according to the standard of Jesus’ new commandment means walking together in history as
the People of God of the new covenant, in a way that fits the gift received (cf. John 15,12-
15).19 He walked with everyone and he listened to all. We have the beautiful imagery of
several slot of Jesus? being with the people and travelling along with them. All had access to
him: men and women, old and young, children and babes, sick and strong, rich and poor and
sinful and virtuous, widow and weak, outcaste and abandoned so on and so forth. Again his
death on the cross was unifying heaven and earth, bringing all to God’s way (of all children
of God’s children) travelling together to their heavenly abode (grammar). Moreover, He
called and commissioned His chosen apostles to continue this synodal journey ahead. Thus,
God achieves the new covenant He has promised in Jesus of Nazareth, Messiah and Lord,
whose kerygma, life and person reveal that God is a communion of love who, in His grace
and mercy, wishes to embrace the whole of humanity in unity.20
1.2.2 Jesus and the Apostles: A Synodal Community
Jesus and his apostles formed a synodal community. It was a miniature of synodal way. The
apostles were persons of different temperaments and traits, diverse attitudes and aptitudes,
varied motives and mind sets, unique nature and culture. But, Jesus called them and brought
them together. They travelled together down through the regions of Palestine. They listened
to the master and to one another. Jesus also listened to them and led them being one with
them. Looking at them he said to them I don’t call you servants but friends. Throughout the
gospel we have beautiful Synodal imagery of Jesus and his apostles walking together and
working together hand in hand.
19
20
Jesus knew well that the new synodal movement he is envisaging should continue and to be
carried out throughout the world. For that he instituted the church and elected Peter as the
leader of the synodal church. He said to Peter, “You are Peter and upon this rock I will build
my church” (Text). Thus he laid the foundation stone of the Synodal church upon Peter, the
rock. Thereafter, journeying through the Acts of the Apostles we see how Peter, the first Pope
of the synodal church is leading the Synodal movement far and wide. The apostles in
communion with Peter went to different parts of the world to permeate and radiate the
fragrance of the synodal spirituality.
1.2.3 Institution of the Eucharist: An Invitation to follow a Synodal Life
Eucharist is the source and summit of the synodal Spirituality. Jesus brought together the
synodal community he constituted in the upper room where he instituted the sacrament of his
abiding presence to be always with his pilgrim disciples. Instituting the sacrament of love
Jesus said, “do this in memory of me” (text). After the Pentecost, wherever the apostles went
they established the Eucharistic community. The sacrament of Eucharist brought the
followers of Jesus together around the altar of love. They were nourished by the Word of God
and the sacrament of bread. Down through the centuries the Holy Eucharist has been the
Viaticum for the Christians on their pilgrim life towards heaven. (Concept of Eucharist as the
community, body of Christ, they were called to live together, sharing, caring, serving one
another).
1.2.4 Establishing Ministerial Priesthood to Continue the Synodal Spirituality
Jesus desired that the synodal spirituality of travelling together should be strengthened and
nourished (guided, animated and carried forward). He wanted that his salvific mission should
be continued here on earth till the end of the world. Therefore, Jesus instituted the ministerial
priesthood in the upper room. We have this beautiful narrative in the Johannine gospel (Jn.
13:1ff.). Jesus knew that it was time for him to leave this world and go to his Father. On the
other hand, he loved those whom the Father gave him. There was a tremendous tug of war
going on between these two powerful heart breaking feelings. Therefore, to be with them as
he is going to the Father he instituted the Sacrament of Holy Eucharist and to impart his self-
giving love to his followers till the end of the world he instituted the ministerial priesthood.
In Exodus 40:12, we read Yahweh telling to Moses, “Bring Aaron and his sons to the
entrance to the tent of meeting and wash them with water. Then dress Aaron in the sacred
garments, anoint him and consecrate him so he may serve me as priest (text).” In the parallel
text we see in John 13: 5 that “After that he poured water into a basin, and began to wash the
disciples' feet, and to wipe them with the towel wherewith he was girded (text).” Thus Jesus
instituted the ministerial priesthood. Again we read in Numbers 18: 20 that Then the Lord
said to Aaron, "You shall have no inheritance in their land nor own any portion among them;
I am your portion and your inheritance among the sons of Israel.” And we read in John 13: 8
that Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash
you, you have no share with me,” (text) which means for priests God is their portion and
Jesus is saying to Peter that if I do not wash you, you have no share in my priesthood.
Moreover, today Jesus in person cannot give his body and blood to his followers, and
therefore, he anointed his apostles to do it in memory of him and down through the centuries
through the laying on of hands by the bishop, the successors of the apostles, the priests are
anointed to offer Mass and give Jesus to his followers. We read in catechism of the Catholic
Church, no. 1548, “In the ecclesial service of the ordained minister, it is Christ himself who is
present to his Church as Head of his Body, Shepherd of his flock, high priest of the
redemptive sacrifice, Teacher of Truth. This is what the Church means by saying that the
priest, by virtue of the sacrament of Holy Orders, acts in persona Christi” 21 Thus, throughout
the world all the priests in the person of Christ offer the Holy Mass gathering the synodal
people in the church and present the body and blood of Jesus to his people, sharing in his
ministerial priesthood.
1.2.5 Emmaus Event: A Paradigm Text for the Synodal Journey
Luke’s deeply moving post Resurrection account of the two disciples meeting Jesus on the
road to Emmaus is an inspiring metaphor for Synodality. Luke’s poignant story (Lk 24:17)
offers (for our synodal journey) us a concrete example of a listening and actively hearing
journey/people/community, a new people of God engaging in a discerning missionary
journey through genuine dialogue, mutual listening, scripture reflection, breaking of the bread
and missionary response. The ‘Emmaus three’ were engaged in communion, participation,
and mission, reflecting the essential elements of what Pope Francis is advocating through his
revolutionary approach to Synodality.22
The journey to Emmaus was a deviated and distancing one as Jesus had told them to be in
Jerusalem. They were actually going away from the synodal community of Jerusalem. Then
21
CCC, 1548.
22
Road to Emmaus and Synodality, accessed on December, 21, 2022,
https://www.heraldmalaysia.com/news/the-road-to-emmaus-and-synodality/66088/14.
Jesus himself accompanies them speaking to them and listening to them. They had dialogue,
discussion even arguments. Jesus explained to them inner meaning of the Scriptures and
message and meaning of all what had happened. In his account of the disciples at Emmaus,
Luke gives us a living icon of the Church as People of God, guided on its way by the Risen
Lord, who lights it up by His Word and feeds it with the Bread of Life (cf. Luke 24,13-35).23
Finally, they discerned and decided to return to Jerusalem as they encountered and
experienced their Risen Lord in the process of the interpretation of the Word and at the
breaking of the Bread. Thus they got back to the synodal community at Jerusalem and shared
their experiences on their journey to Emmaus.
They rushed back to Jerusalem to share this message with the other disciples (Repetition as
above). Through telling of their encounter with the Risen Lord they deepened their
communion. Consequently, they went out to the whole world as missionary disciples of
Christ. They reported how their Master had vanished before the Emmaus pilgrims and about
how amazing this was for them. The disciples, now revitalized, reassured their hearers that
Jesus had not left them. On the contrary, He had appeared on multiple occasions, including
Jerusalem, and in the upper room with closed doors. He promised them that He would be
with them for all time. We also will know His presence if we listen in a synodal way.
Indeed, every time we gather for the Eucharistic celebration, we nourish ourselves on His
Word, eat and drink his body and blood, and go out as missionaries. As the two disciples at
Emmaus and other disciples journeyed with Jesus in their synodal way, so are we invited. In
our workplaces, families, and parishes, let us listen deeply to one another with the “ear of the
heart” dialogue with dynamic strength, pray, discern, celebrate Eucharist, be unafraid to
make decisions.24 Let us go forth from our church buildings and other communities as a
pilgrim people, deepening our communion with God, with ourselves, with each other, and
with all creation. Let us participate fully, consciously and actively to spread the Good News
and to be Good News for our world. Furthermore, let us commit to being on mission, for
Christ’s sake. In so doing we commit ourselves to a synodal way of being.
1.2.6 Mary as the Model and Guide for the Synodal Journey
23
24
Road to Emmaus and Synodality, accessed on December, 21, 2022,
https://www.heraldmalaysia.com/news/the-road-to-emmaus-and-synodality/66088/14.
We find in Mary the perfect model for the synodal journey. First, she made an inward journey
saying yes to the will of God which was then expressed in the external journey she took up
throughout her life to fulfil the plan of God. Being filled with the Holy Spirit she moved
wherever the Spirit led her. To present Jesus, the way to the world she went from Nazareth to
Bethlehem as he had to be born in the town of David. To fulfil the Prophecy: “I called my
Son out of Egypt” (text), she took the rough road to Egypt and long way back to Nazareth.
We find her on the pilgrim journeys of her people as they travel to celebrate the great
festivals of Israel’s pilgrim history in Jerusalem.25 We encounter the most painful journey of
Mary on the way of the cross with her beloved son to Calvary (on the way to Calvary with
her beloved son carrying the heavy cross).
Mary’s journey did not come to an end with the death of Jesus her son on the cross. Before
death, Jesus entrusted the infant church in the hand of mother Mary in the person of John the
beloved disciple. Jesus knew that Mary will be able to take her disciples closer to him. She
prayed along with the apostles in the upper room (and even prayed) for them to be filled with
the Holy Spirit; as she knew well the beauty of a life being filled and guided by the Holy
Spirit. She thus accompanied John, the apostles and the early church. One of the oldest and
most venerated icons of Mary, Mother of God, is known as the ‘hodegetria’: she who shows
the way.26 She has been accompanying the church on its synodal journey. With her Son, Mary
knows all journeys each one of us make and she is a guide on our synodal path.
One of the first and beautiful journeys she made was her journey to meet Elizabeth, her
kinswoman. Here, Mary shows us that, if the synodal journey is to proclaim God’s mighty
work, it will also be an intergenerational one. In making the journey to the home of Elizabeth,
we can see that the gifts of the ‘elders’ are needed to recognise, support and nurture the
graces of younger generations.27 In their exchange of God-experience a new synodal
community is getting formed and their experiences enrich one another. Mary brings into the
life of Elizabeth joy and anointing of the Holy Spirit and Elizabeth exclaims Mary as the
Mother of God under the guidance of the Holy Spirit.
1.2.7 Pentecost: The Official Inauguration of the Synodal Movement

25
Commission on Spirituality Sub-Group: Spirituality for Synodality, towards a Synodal Spirituality, 47,
accessed on December, 21, 2022, https://www.synodresources.org/wp-content/uploads/2022/06/Spirituality-of-
Synodality-A4-Orizzontale-EN.pdf.
26
Ibid., 45.
27
Ibid., 48.
We know that the sacred Scripture is the book of the Holy Spirit. For we see the active
presence and work of the Holy Spirit throughout the pages of the Bible and the human
history. In the first pages of the Bible itself we read, “And the earth was without form, and
void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face
of the waters (Gen. 1:2). Down through the centuries we see how Holy spirit has been
journeying with the human history forming and transforming the people of God. Down
through the human history, the Holy Spirit has been guiding and governing the people of God
through the prophets, priests, judges and kings in their journey towards the Promised Land
and their forward journey to their eternal abode.
Now, Jesus planned and prepared a synodal pilgrim community which will go to the entire
world and will draw all to this synodal community living. Towards this end he called and
commissioned his twelve apostles. He instructed them before his ascension into heaven not to
leave Jerusalem until you receive power from above and then you will be my witnesses in
Jerusalem, Judaea, Samaria and to the ends of the earth. The disciples, along with Mother
Mary spend time in prayer. Then we have the official inauguration of the synodal movement
in Jerusalem as the disciples were anointed by the Holy Spirit. The Acts of the
Apostles document some of the important moments along the path of the Apostolic Church,
when the People of God is called as a community to discern the will of the Risen Lord. The
leading figure who guides the way and gives direction is the Holy Spirit, poured out on the
Church on the day of Pentecost (cf. Acts 2,2-3).28 Being filled with the Holy Spirit, the
apostles came out of the upper room to take the way along the synodal movement envisaged
by their master. The timid and tired apostles became courageous and powerful. With the spell
bound first speech of Peter, around three thousand joined the new synodal movement which
the Holy Spirit set on fire in Jerusalem. Then on, like the ripples this movement spread far
and wide embracing millions to this spiritual momentum. The power of the Spirit gave the
new Christians courage, eloquence, strength and boldness, endurance, enthusiasm and made
their little group, a living cell bursting with life, with zeal, with the urge to proclaim the good
news to all.29
We had a renewed Pentecost in the church as the Second Vatican Council was convoked in
the church by Pope John XXIII, opening the windows of the church to the whole world. Pope
28
29
Valles Carlosg, Living together, (Gujarat: Gujarat Sahityaprakash, 1988), 112.
Francis from the beginning of his papacy has been insisting on the return of the church to the
Second Vatican Council’s spirit of being more open and communicative community. The
Synod, which Pope Francis has convoked, is going to be collegial experience for the whole
church. Pope at the 50th anniversary of the institution of the Synod of Bishops spoke of his
hope to be able to call a Synod that is “decentralized” including all the “laity, pastors, the
Bishop of Rome.30 The Synod will be called one listening to the others and all listening to the
Holy Spirit. In a way Pope is calling for a new Pentecost in our own day and time.
1.2.8 The First Christian Community a Working Model for Synodal Life
The early Christian community mirrors itself before us as a model of synodal life. The
members in the community considered everything in common, they gathered every day for
prayer, listening to the Word of God preached by the apostles, breaking of the Eucharistic
bread and they lacked nothing. Moreover, through their effective witnessing many were
inspired to join the church of the Lord. They were united in the Lord and led a life guided by
the Spirit. The spirit of brotherhood and divine union (union with the Lord)? which bound
together the first Christian community and the college of the apostles should prevail among
us and delight our hearts. It should make our faces shine with serenity.31
The Acts of the Apostles document some important moments along the path of the Apostolic
Church, when the People of God is called as a community to discern the will of the risen
Lord (Grammar). The leading figure who guides the way and gives direction is the Holy
Spirit, poured out on the Church on the day of Pentecost (Acts 2,2-3).32 The disciples, in
carrying out their various roles, have the responsibility of listening to the Spirit’s voice and
discerning the way how to go about. First of all, the fraternal communion of Acts 2:42
signifies the union of spirits and hearts, and solicitude for the poorest; secondly, Acts 4:32
says that the whole group of believers was united heart and soul. This sharing in the
community was not a communion that was neither imposed from outside nor in the name of a
human ideology, but was an expression of the love in which they shared their needs. 33 Thus,
the gospel of Jesus transmitted by the Apostles was the light to the first Christian community
and their inspiring life testimony is the synodal model for a parish community today.
30
Joseph D Wallace, “A New Pentecost in our day and Time”, accessed on December 21, 2022,
https://catholicstarherald.org/a-new-pentecost-in-our-own-day-and-time/
31
George Kaitholil, Communion in Community, (Bombay: St. Paul Publications, 2007), 30.
32
33
F. Geoffrey Bromley, Commentary on the Book of the Acts, (Grand Rapids: Eerdman’s, 1969), 60.
1.2.9 Missionary Journeys of the Apostles: Expansion of the Synodal Community
During his public ministry Jesus formed a band of the apostles to enlarge and expand the
synodal spirituality which he preached and practised. It was his mission mandate to his
apostles to go to the whole world and to preach the Good News to all nations. The Lord
commanded them to baptise all those who believe in the name of the Father and the Son and
the Holy Spirit. He reminded the apostles to teach them all that he had commanded. The
Book of Acts is the story of a journey that started in Jerusalem, passed through Samaria and
Judea, then to the regions of Syria, Asia Minor, Greece, ending up in Rome. A journey that
reveals how God’s word and the people who give heed to it and put their faith in that journey
together(grammar) A journey that reveals how the people who hear God’s word, give heed to
it and put their faith in it journey together. 34 After the Pentecost, being anointed by the power
of the Holy Spirit, the apostles went far and wide to the ends of the earth to form the synodal
community the Lord wanted them to establish. Down through the centuries the missionary
church has been faithful to the command of the Lord, preaching his gospel and further
expanding the synodal community throughout the world.
1.2.10 The End Point of the Synodal Journey
The end-point of the journey of the People of God is narrated in the final book of the
Scripture, the book of Revelation. The synodal journey reaches the new Jerusalem, enveloped
by the radiant splendour of God’s glory, where the heavenly liturgy is celebrated. There the
book of the Apocalypse contemplates "a Lamb standing that seemed to have been sacrificed"
which, by its blood, has ransomed for God "people of every race, language, people and
nation" and has made them "a line of kings and priests for God, to rule the world"; the angels
and "ten thousand times ten thousand of them and thousands upon thousands" take part in the
heavenly liturgy with all creatures in heaven and on the earth (Apocalypse 5,6.9.11.13). Later
the promise which holds the deepest meaning of God’s saving plan will be fulfilled: "Here
God lives among human beings. He will make His home among them; they will be His
people, and He will be their God, 'God-with-them'" (Apocalypse 21,3).35
34
Pope Francis, Address to the faithful of the diocese of Rome, Paul VI Audience Hall, 18 September. 2021,
accessed on December 21, 2022, https://www.vatican.va/content/francesco/en/speeches/2021/september/
documents/20210918-fedeli-diocesiroma.html.
35
Conclusion
The Bible discloses several stories of walking and journeying together. The Biblical story of
journeying together began with Adam and Eve (and God was walking with them) who had a
privilege to experience God walking along with them. God intended that they should walk
along side with Him, particularly in the task of caring for the rest of creation. And we
observe that this synodal journey is being continued throughout the Bible. The normative
sources for the synodal life of the Church in Scripture show that at the heart of God’s plan of
salvation the whole human race’s call to union with God is fulfilled in Jesus Christ and
brought about through the ministry of the Church. Thus, Scripture is the source of inspiration
and motivation for the synodal journey and spirituality.
Chapter - Two
Two Pioneering Historical Synodal Models for Parish Priest
Introduction
True and touching models will in fact mould and motivate our lives. In our priestly journey
we eagerly look for such inspiring models. We encounter different parish priests of the
synodal figure/nature/spirit in the history of the church. They were priests having the mind of
Christ and being good shepherds to the people entrusted to their care. They followed Jesus
their master more closely and accompanied the people of God more ardently. In this chapter,
I make a journey into the lives of St. Vincent and St. Vianney, two inspiring icons of synodal
model for the parish priest in the church (who can offer something concretely for synodal
spirituality). A reflective reading of their lives and ministries would help us to understand
how they evolved to become synodal priest of Christ being instruments to many to travel
towards Christ and transform their lives and make a journey towards their eternal abode.
Moreover, through their Christ-centred life and people-oriented ministries, they have been a
motivation and inspiration for many priests of the Lord in the following centuries. In my
search to synodal parish priests, first and foremost I turn to St. Vincent, the holy founder of
my own Congregation who is indeed a true synodal model for parish priests. Secondly, I take
up a reflective research of the life and ministries of St. Vianney, the patron of parish priests
as the perfect synodal model to be presented for the parish priest.
2.1 St. Vincent de Paul

Journeying through the different centuries of the history we see that God rises his charismatic
personalities to change the course of the history, to put things right, to be models of
inspiration and motivation, so on and so forth. In the sixteenth century in the land of France
God gave rise to such a profound personality in the person of St. Vincent. God was forming
and transforming him from his selfish nature to a synodal figure allowing him to go through
different events and experiences of life. Vincent beheld the hand of God assisting him, the
grace of God working in him and ultimately the Spirit of God changing him to a priest of
Christ, shepherd of God’s flock, Father of the poor and the apostle of charity.
2.1.1 State of Priesthood During Vincent’s Time
To understand the state of priests at the time of Vincent in France we have to understand the
juridical situation and the situation as it actually existed. On the one hand, priests belonged to
the first order of the kingdom of France with lot of prestige and privileges. On the other hand,
most of the priests were ignorant, undisciplined and drunkards. When we look at the life of
the parish priest of the then time, the situation was very deplorable. The pastor had care of the
parish. He often had other parishes or benefices and therefore did not reside in a specific
parish. In his place another priest lived, exercising the service and being compensated in a
very small way in comparison to the actual revenue.36 Thus the parish priests were money-
minded and after benefices and took less attention to caring the people entrusted to them.
Another degradation in the life of the priests of Vincent’s time was that they were more
interested in the affairs of their natural family rather than to take care of the needs of their
parish family. Their prime concern was to somehow make money and help their family
financially. Gradually, they became family-centred priests rather than parish centred pastors.
Moreover, the priests were more of worldly than spiritual. They were more concerned about
the material matters than spiritual affairs. The celebration of the sacraments was even keeping
in view of the money they got from the administration of the sacraments. In this way the
priests of Vincent’s time were away from the Lord and the call they had received.
2.1.2 Purpose of Joining Seminary
We cannot speak of “vocations” at least up to the time of the Spiritual Exercises of St.
Ignatius. One entered the clerical state by way of the “tonsure” (from age seven upwards),
which was generally conferred at confirmation. The decision to enter the clerical state came
from the family. There were three models by which parents arrived at that decision: the
36
Congregation of the Mission, Vincentiana, Luigi Mezzadri, “The Clergy in the France of St. Vincent”, Vol. 44
(Rome: General Curia, 2000), 7.
sacrificial model: the family selected one of its sons in order to “offer” him to God; the
cultural model: one would enter the clerical state in order to devote oneself to studies; the
social model: one or more sons were sent into the clerical state because of the social prestige
it afforded. This last model was chosen by young Vincent’s family for his priestly vocation.37
Vincent was from a poor peasant family. Alike any father of those days John de Paul, his
father wanted one of his children to become a priest to support the poor family. Being the
brightest child out of the six children, his father decided to send Vincent to seminary and in
this view he was taught Latin a prerequisite to join the seminary. If young Vincent became a
priest, he too would be able to look after his family, and so the money spent on his education
would be well repaid. Such, perhaps, were the ideas and calculations that kept passing
through the mind of John de Paul.38 Therefore, Vincent had a wrong intention in joining the
seminary and becoming a priest. Having joined the seminary, when Vincent ran short of
money for his study, his father went to extend of selling his pair of oxen to support him
financially. The good peasant took keen interest in the study of his son for he had the
ambition that one day he will become priest and support the family. In turn, throughout the
journey towards priesthood, this motive was also dormant in Vincent. What seems most
probable is that years later, after his father’s death, when Vincent was on the threshold of
sacred orders, he was conscious of the responsibilities he was assuming and quite aware of
his motives. And there is no reason to doubt that his feelings had been purified in an ever
more spiritual sense, without, however, discarding material aspirations and expectations.39
2.1.4 A Synodal Model of Parish Priest
Though Vincent joined the seminary to help his family financially, in course of time, he
realized that God has called him to serve his people. A true pastor in Vincent was witnessed
in his parish ministry in Clichy for long twelve years. On 2 May 1612, he was appointed the
parish priest of Clichy. When he was led in he took a holy-water sprinkler, sprinkled holy
water, knelt before the crucifix and then before the high altar which kissed and touched; he
likewise kissed and touched a missal placed on the altar, touched the tabernacle and the
baptismal font, and afterwards sat in the choir in the seat reserved for parish priest. 40It was
37
Congregation of the Mission, Vincentiana, Luigi Mezzadri, “The Clergy in France of St. Vincent”, Vol.44
(Rome: General Curia,2000), 3.
38
PerreCoste, The Life & Works of Saint Vincent de Paul, Trans., Joseph Leonard, Vol. I (New York: New City
Press, 1987), 12.
39
Congregation of the Mission, Vincentiana, José MaríaRomán, “The Priestly Journey of St. Vincent de Paul,
The Beginnings: 1600-1612”, Vol. 44 (Rome: General Curia,2000), 3.
40
PerreCoste, The Life & Works of Saint Vincent de Paul, 54.
after twelve years of priesthood that he was appointed as a parish priest. The new parish
priest devoted himself to the task with all the ardent zeal of a neophyte. 41 Though initially he
had struggles for pastoral ministry he overcame it with zeal and enthusiasm.
As a true pastor of his flock his ministries were many and varied. First of all, he repaired the
church which was in a bad condition through the financial support of his friends in Paris. He
then devoted himself with greater zeal and commitment to the spiritual needs of his flock. His
preaching was inspiring and persuasive. His parish consists of poor peasant families. He
visited the sick, consoled the afflicted, helped the poor, reproved wrong doers and
encouraged the weak.42 To promote genuine vocations to priesthood he gathered young men
and motivated them to priesthood. As a true pastor Vincent had a high regard for his people
and he appreciated them and he himself realized how happy he was to be their parish priest.
Thus, Vincent de Paul was a true pastor. He taught children catechism, succoured the needy,
consoled the sick, reconciled those who were at variance, and in short, made himself all
things to all men to gain al to Christ.43
Vincent’s admirable pastoral activities were appreciated by the neighbouring parishes and the
parish priests around Clichy also began to imitate his pastoral model in their parishes. Once,
when he had to go away for a short time, there was a letter from his curate begging him to
return as soon as possible because all the priests and the citizens of the surrounding parishes
wanted him back.44 A priest whom Vincent used to call to Clichy to preach and administer
confession testified that the parishioners were like angles and trying to instruct them was like
bringing light to the sun. The good people of Clichy had always had happy memories of their
best parish priest, Vincent de Paul and they familiarly called him, ‘Monsieur Vincent’ 45 And
later on he was called by all with the same name. In turn, it was a happy time for Vincent in
Clichy and in old age he would look back on it with nostalgia.
Another parish Vincent appointed as parish priest was at Chatillon. The background of the
parish was very deplorable. The church was in a dilapidated condition and the spiritual
situation of the people were deplorable. Chatillon was close to Genova which was tainted by
Calvinism and some families of the parish were already following the new religion. The town
had six chaplains whose lives were farfrom being exemplary. Now, Vincent began his active
41
Jose Maria Roman, St. Vincent de Paul: A Biography, Trans., Joyce Howard (London: Fox Communications
and Publications, 1999), 102.
42
Jose Mario Roman, St. Vincent de Paul: A Biography, 103.
43
44
Jose Mario Roman, St. Vincent de Paul: A Biography, 104.
45
Ibid., 105.
ministry in the parish first of all being an exemplary priest. His zeal was directed at Catholics
and Protestants alike and he was soon successful in dealing both. 46 Vincent brought many
who had embraced Calvinism back to Catholic faith. He visited his parishioners in their
homes every morning and evening. He spent long hours in the confessional. The people were
astonished at his tireless activity and ardent zeal for souls. He passionately preached to his
people, full of love and conviction. His confessional was so besieged that they often had to
come and forcibly remove him fromit at meal-times. He learned the language of the country
so that he might be more useful, and his excellent memory soon rendered him able to teach
the children catechism.47 Seeing Vincent's holy life and zealous ministries the people thought
one day he would be canonised.
2.1.5 An Icon of Contemplation and Action, Journey with God and His People
Vincent followed the spirituality of contemplation and action. He bridged the Marian
contemplation and Marthaeyan action in the seventeenth century of the church. He always
desired to do the will of God in his life and totally abandoned himself to the providence of
God. He listened for God's will, mediated through events and persons and responded to what
he heard. He followed providence step by step in his life, never trampling on its heels. 48 A
priest who knew Vincent recalled that he spend hours in contemplating on the crucifix held in
his hands. In a conference to the Daughters of Charity, he tells the sisters that while
contemplation is a gift from God, it is the normal issue of the spiritual life. He states that we
engage in mental prayer and affective prayer by our own choice, but that we engage in
contemplation only when we are grasped by God.
Having a deep desire for his missionary priests to be rooted in mental prayer he states:Give
me a man of prayer and he will be capable of everything. He may say with the apostle, "I can
do all things in him who strengthens me." (Phil. 4:13) In speaking to his community of priests
and brothers just a year and a half before his death, Vincent states: The memory of the Divine
Presence grows in the mind little by little and by his grace becomes habitual with us. We
become, as it were, enlivened by this Divine Presence. My brothers, how many persons there
are even in the world who almost never lose their sense of God's presence.49
46
Jose Maria Roman, St. Vincent de Paul: A Biography, 120.
47
48
“On Uniting Action And Contemplation: A Key to Understanding Vincent de Paul,” Robert P Maloney
https://via.library.depaul.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=2671&context=vincentiana,
accessed December 20, 2022.
49
Ibid
Being rooted in contemplation Vincent was a man of action. In 1617 he founded the
confraternities of charity and wrote statutes for numerous charities sprang up in France. In
1625, he founded the congregation of the Mission. In 1633, along with St. Louise he founded
the Daughters of Charity. He wrote over 30, 000 letters for the different groups he founded.
From 1628 onwards he was more engaged in the reform of the clergy by organizing retreats
for candidates for priesthood, Tuesday conferences and retreat for priests. In the last 25 years
of this life he took up the founding of seminaries for diocesan priests. In 1638, he took up the
work of the foundlings, more than 300 of whom were abandoned each year on the streets of
Paris.He also gave conferences to the Visitation nuns who had been entrusted to his care by
Francis de Sales in 1622. In 1639 Vincent began organizing campaigns for the relief of those
suffering from war, plague, and famine. From 1643 to 1652 he served on the Council of
Conscience, an elite administrative body that advised the king in regard to the selection of
bishops. In 1652, as poverty enveloped Paris, Vincent, at the age of 72, organized massive
relief programs, providing soup twice a day for thousands of poor people at St. Lazare and
feeding thousands of others at the houses of the Daughters of Charity. So striking were
Vincent's activities that the preacher at his funeral, Henri de Maupas du Tour, stated: "He just
about transformed the face of the Church.50
2.1.6 Training of Priests to serve People of God
The priests of the then time of France was away from the Lord and his people. They were
more concerned about their own life and their family. They were busier with finding
benefices than tending the people of God. Moreover, a large number of priests Vincent met
were ignorant. Their lives were undisciplined and corrupt. Realizing the deplorable state of
the clergy, Vincent discerned that God is calling him to reform the clergy. He engaged
himself and the congregation he founded for the formation of the clergy by conducting
retreats for the candidates who are about to be ordained, organising Tuesday conferences and
retreats for the priests. In course of time these activities became the principal ends of the
congregation. Vincent’s esteem for the clergy led him to cherish works connected with the
training, development, and perfection of priests; and, in his eyes, such works were an
essential part of a missioner’s vocation.51
50
Ibid
51
Retreat to ordinands led to another work which was to prove the perfect solution to the
problem of training the clergy, viz., the setting up of seminaries.52 Vincent was convinced
that formation should be more of spiritual and pastoral rather than intellectual. Therefore, he
emphasized on the importance of pastoral practices. He wished to form good pastors who
would be able to preach, catechise and administer sacraments effectively etc… He was thus
committed to form good pastors who are pious, zealous and virtuous. For this reason, he
accepted parishes nearby seminary where the seminarians would have pastoral exposure and
experience.
Vincent realized the great importance of the work the providence had entrusted him. He said
that the candidates for the priesthood constitute the most precious treasure of the Church, and
that their formation is the noblest task in the Church, but also the most difficult. Once St.
Vincent prayed to Jesus, “O my Saviour! How much must the poor missionaries give
themselves to you to contribute to the formation of good ecclesiastics, for this work is the
most difficult, the most taxing, and the most important for the salvation of souls and for the
advancement of Christianity!”53 Therefore, for the formation of the clergy he assigned the
best and the most prepared priests of his congregation. Moreover, the importance of the
formation of the clergy is clearly stated in the Constitution of the Congregation that “The
purpose of the Congregation of the Mission is to follow Christ evangelizing the poor. This
purpose is achieved when, faithful to St. Vincent, the members, individually and
collectively… help the clergy and the laity in their formation and lead them to a fuller
participation in the evangelizing of the poor” (C 1).
2.1.7 Involving Women in the Ministry
The initiative of involving the women in the active ministry of helping the needy was a
milestone for Vincent to become synodal figure. It all started when he was serving as the
parish priest of Chatillon. One Sunday, while he was vesting for mass, he was informed that
there was a family in the outskirts in desperate need. The whole family was sick and there
was no body to help them. They had neither food nor medicine. Moved with compassion, he
preached passionately about them. The homily indeed touched many hearts. When he went to
meet that sick family in the evening there were already many parishioners around and great
deal of provisions placed there. Vincent realized that many of these things get spoiled and of
52
Ibid., 370.
53
Congregation of the Mission, Vincentiana, StanisławWypych“Vincent de Paul, Formator of Priests”, Vol. 44
(Rome, General Curia, 2000), 8.
no use and he realized that the charitable work is praiseworthy but what is lacking is
organisation. He then called a meeting of pious ladies in the parish. He urged them to start up
an association to help the poor sick people of the area. The association was to be called the
Confraternity of Charity; and its members, Servants of the Poor of Charity.54 The association
started to function well and in course of time it was turned into a Confraternity of ladies of
charity and the association began to spread to many parishes.
In forming the ladies of charity his main concern was that the sick should be cared for and so
all the ladies were to be servants of the poor. They were to be careful to attend the spiritual
and material needs of the poor people, to distribute food, clothes and medicine, but they were
also to invite the sick to go to confession and holy communion. 55 Vincent had formulated
specific rules for the ladies of confraternity to function. One of the beautiful rules Vincent
gave for a lady of charity was that having set the meal “she shall charitably invite the sick
person to eat, for the love of Jesus and His Holy Mother; and shall do all this as if she were
dealing with her own son or rather with God, Who refers to Himself whatever good she does
the poor. 56
2.1.8 Founding a Synodal Missionary Priests Congregation
Anything God wanted to be started by Vincent, at first good God allowed him to go through
an event and experience. Vincent was working as the tutor of Madam de Gondi but the
missionary zeal was burning within him. Whenever de Gondi visited their country mansions,
his greatest delight was to get in touch with the villagers and look after their spiritual
welfare.57 The first founding thought of a congregation arose in Vincent during the end of an
experience at a place called Folleville. There was a peasant aged sixty lay lying. All
considered him the good living man in the village. Now, he called for Vincent to make a
general confession. Having made his confession and experiencing forgiveness of sins, he
cried out with joy and said to Madam de Gondi had I not made my confession I would have
been damned on account of many great sins I never dared to confess. Therefore, de Gondi
asked Fr. Vincent to preach a sermon at the church of Folleville on January 25, 1617 which is
the feast of the conversion of St. Paul. Vincent preached on the importance and usefulness of
making a general confession and how to make a good confession. All were touched by God
through the sermon that all came to make their general confession and renewed their lives.
54
55
56
57
Ibid., 68.
And that was the first sermon of the mission, and the success God gave it on the feast of the
Conversion of St. Paul; and it was not without some design that God did this on such feast of
the church.58
During the following years Vincent was praying and preparing for the providence of God to
act upon founding the Congregation. Gradually his religious development led to
contemplating and serving Christ in the person of the poor. The vision of Christ, sent by the
Father to evangelize the poor, was central to his life and apostolic labour. 59 He was touched
by the Lukan text, “The Spirit of the Lord is upon me and he has sent me to bring good news
to the poor. (Lk. 4:16) Among other activities, he always had a special care for the Mission.
He gathered together the first confreres and by a contract entered into on April 17, 1625,
proposed to engage, together with them, in evangelizing the country poor. 60 He used to tell
his confreres that how blessed are we to be chosen to do exactly the same work Son of God
did here on earth. They bound themselves to form a Congregation in which, living as a
community, they would devote themselves to the salvation of the country poor. His zeal for
the poor reached a new level through the undertaking of the foreign missions when in 1648
he sent the first confreres to the Island of Madagascar. 61Thus, being a true son of the
missionary church he sent out his priests to missions to be a synodal presence with the people
of God especially the poor.
2.1.9 Embarking on a New Journey in the Consecrated Life
During the time of Vincent, the nuns were leading a cloistered life and were confined to the
four walls of the convent. It was a time impossible to think of sisters getting involved in
active ministries of the church and the society. As Vincent was committed to the service of
the poor, he tried to get the collaboration from everyone for this cause. By now, the
confraternities of charity he founded was doing a wonderful service to the sick and the poor
in many parishes but they could not commit to the cause for the full time. Meanwhile
providentially he met Louise de Marillac who collaborated closely with Vincent in his
charitable works as animator of confraternities of charity by visiting, guiding and
accompanying the groups that had been established in villages and cities. Besides, a country
girl called Marguerite Naseau under the guidance of Vincent along with Louise dedicated her
entire life for the service of the poor. Now, several months before the company of daughters
58
Ibid., 69.
59
Vincent de Paul, Constitution and Statutes of the Congregation of the Mission (Rome: General Curia,1984), 2.
60
Ibid., 3.
61
Ibid., 4.
of charity was founded, Marguerite died of plague contracted from a woman she served and
Vincent considered her as the first daughter of charity and inspiration for many.
On November29, 1633 along with Louise, Vincent founded the company of daughters of
charity. At first they nursed the sick and the poor in their homes, in the towns and villages; as
needs became known, they cared for the sick in hospitals, little girls in need of instruction,
foundlings, galley convicts, wounded soldiers, refugees, the aged, persons with mental
illness, and others. The sisters renew their vows every year on the feast of the Annunciation
and each sister associates her own gift of self to the Fiat of Virgin Mary. Though the
daughters of charity were not strictly religious they had all the elements of religious life but
reinterpreted in secular terms. For Vincent says:
They will have for monastery the houses of the sick, for cell a hired room, for oratory the parish
church, for cloister the streets of the city or the wards of hospitals, for cloister obedience, for grille the
fear of God and for veil holy modesty. They shall therefore lead as holy a life as they would if they
were professed nuns in a convent.62
On January18, 1655, the Company was approved by Cardinal de Retz, Archbishop of Paris,
and on 8 June 1668, eight years after the deaths of the Founders, it received pontifical
approval from Pope Clement IX.Throughout the 17th and 18th centuries, the Sisters’ service
of solidarity and assistance was carried out in France and Poland. In 1790, at the end of the
age of Enlightenment, the Daughters of Charity arrived in Spain. During the 19th century,
their presence extended into almost all of the countries in Europe and Latin America, in
North America and much of Asia, as well as in several places in Africa and Oceania. In the
20th century, the Company continued its expansion throughout the whole world. Thus, St.
Vincent inspired by the Spirit of God initiated a new form of consecrated life in the church in
order to accompany the people of God especially the poor and the marginalised and to help
them to concretely experience the love of God in their lives.
2.1.10 A Priest for His Time, A Model for our Time
Vincent was truly a synodal figure of the church in the seventeenth century. He dedicated his
entire life for the cause of the church and the service of the poor. He was a priest of Christ,
who encountered Christ in the poor and served him in them. Being a true son of the church he
founded the missionary congregation to send his priest to take the gospel of Christ to the ends
of the earth to lead people to God. He led a life of simplicity, humility, meekness,
62
mortification and zeal for souls and he instructed his priests to have same virtues in their
lives. He reformed the clergy and formed future priests to accompany the people of God as
synodal figures. To reach out to the poor and sick he founded the confraternities of charity
which was established in many parishes and became merciful hands of God through their
service to the sick and poor. He initiated the consecrated to come out of the convent premises
to the service of the poor and the needy by founding the company of daughters of charity
with the motto ‘the charity of Christ urges us. He was a synodal person who was able to build
a bridge between the rich and the poor, bring together secular and sacred, caters the spiritual
and material needs of the people especially the poor. When the French Revolution broke out
in France, the following century of Vincent’s life and ministry, they attacked church
institutions, pulled down statues but when they came to the statue of St. Vincent, they said let
us not destroy his statue because he is a man who lived for our people. Following centuries,
many imbibed his spirit. In 1883, Fredric Ozanam, a French professor who was inspired by
St. Vincent and started a society for the poor people and he named it as Vincent de Paul
Society. St. Vincent has been inspiring many to go down to the people of God especially the
poor to radiate Christ love. Thus, he is a synodal priest of the seventeenth century journeyed
with the people of God and he is a saint for our times especially for the parish priests to make
as a model in their personal and pastoral life.
2.2 St. John Maria Vianney: Another Historical Synodal Model
When I thought of a reflective research into evolving a synodal spirituality for the parish
priest, the synodal model appeared in my mind was none other than the person of St. John
Maria Vianney. He can be a true model for the parish priest as he himself is the patron of
parish priests. As he dedicated his whole life for God and his people he always shines as
synodal model for the parish priests throughout the ages. Going through his life journey and
growing through his priestly spirituality, parish priests can become synodal priests for his
people.
2.2.1 Background of the French Church at Vianney’s Time
John Maria Vianney was born in 1786 just before the outbreak of the French Revolution in
1789. The Saint was born to peasant farmers on May 8, 1786, near Lyons in France. Three
years after his birth, the French Revolution broke out and the spirit of this Revolution was
filled with a hatred for the Church. 63 Many churches were destroyed, bishops, priests and
63
Joskiran, “Journal of Religion and Thought”, Vol 16 No.1, St. Joseph’s Seminary, Mangalore. March 2019,
29.
religious sisters were massacred. So the Saint grew up in the France of Enlightenment, in the
materialist spirit of the French Revolution.64 Further, the new revolutionary authorities
suppressed the Church, abolished the Catholic monarchy, nationalized Church property,
exiled thousands of priests.All the religious signals and estates that influenced the churches
were swept out by the French revolution.
As a result of the unsettled times of the French Revolution, Vianney received only a few
months of formal education. Later on, he was sent to tend the donkeys, cows, and the sheep
down in the valley. The anti-clerical attitudes of the revolutionaries and their hostility to the
Church made the priests to live in hidden places. The First Holy Communion of Vianney was
done in secret as the public celebration of the Mass by priests was forbidden. In spite of the
anti-Christian climate, the young Vianney wanted to live only for God and he had the desire
to become a priest from an early age.
2..2.2 His Upbringing and Priestly Formation
Vianney grew up in the quiet little Catholic village of Dardilly, which is five miles to the
southeast of the great city of Lyons. Around the village were farmlands where his father
Matthieu Vianney worked to make a living for his family. Most of the families were leading a
poor life. Vianney was engaged in herding the cattle. As he went to look after the cattle he
took along with him his rosary and a small wooden statue of Our Lady. He placed the statue
on the trunk of the tree, adorned her with flowers and then knelt for his prayers and his
Rosaries.65 All this time, the vocation to the priesthood was becoming more and more
attractive to John Marie. At night, he used to stay awake and read by the candle light the
Gospels. At the age of seventeen, his soul was ready for the seminary but his mind was not
ready, for he hardly received the elementary studies. John Vianney learned how to read and
write from his elder sister, due to the Revolution’s effect on France’s education system.
Vianney was inspired by the priests of the time who courageously lived out their priestly life
during adverse situations of French Revolution. All his life, John would have this
understanding of the priesthood: it is not something connected with power and the
importance of the state, it is not about prestige or comfortable life. It is about getting people
to Heaven by teaching the truth about why we are all born, bringing them God’s forgiveness
through the sacrament of penance and feeding them with the bread of life in Holy
64
Ibid,.15.
65
M. Paul, “St John Mary Vianney, Patron of the Priests”, Petrus, Mumbai, Vol. XXXI, No. 8, August, 2009,
pp. 29-30.
Communion.66 As a youth Vianney realized that the ordinary faithful people did need strong
priests and to be such a priest would surely be a glorious calling to which a man should
respond with love and heroism.In his youth, Vianney once told his pious mother that he
would like to be a priest so that he might help to bring some souls to God. With this motive in
his heart he dared to venture up the long, difficult path to the priesthood. Due to French
Revolution and lack of formal education his admittance to the seminary was delayed. He
joined the seminary which was started by Fr. Charles Balley, his parish priest. Since he had
no knowledge of Latin, Vianney found difficult to pursue his studies. Throughout his priestly
formation Vianney struggled in his studies but he outgrew in his prayer and devotion.
In the seminary, as is known, Vianney was not a brilliant student. He was sent out of the
seminary for he had a poor head; but he persisted, because he had a burning heart for God. 67
Though very poor in studies, he loved what he was doing, the study, and the books. He
understood well the purpose of learning, that is, the knowledge of God. In this way he was a
knowledgeable student in the seminary. His character was sound enough and his conscience
was clear that he was called by God to the priesthood. Several trials were there to quit
seminary but his strong desire to become a priest kept him going forward. Added to that
Abbe Balley persuaded the Vicar General that Vianney’s extra ordinary piety made up for his
limitations. Since he was poor and slow to study all started call him by the nick name ‘ass’.
After Vianney failed an examination the seminary rector said, “John-Baptist, the professors
do not find you fit for sacred ordination to priesthood. Some of them have called you an ass
knowing nothing of theology. How can we promote you to the reception of the sacrament of
priesthood?” Vianney famously responded, “Monsignor, Samson killed one hundred
Philistines with the jawbone of an ass. What do you think God could do with a whole
one?”68Thus, after lengthy battle with books and a life of prayer and perseverance, he was
finally made a priest on August 12, 1815.
2.2.3 Appointment in Ars – Beginning of a Long Synodal Journey
Soon after ordination Vianney was appointed to assist at the parish Ecully. Abba Balley was
the parish priest who was his former parish priest, mentor and motivator of his vocation.
Living in great simplicity, with no luxuries at all, Fr. Balley set an example of austerity which
66
Joanna Bogle, St. John Mary Vianney (London: St. Pauls Publishing, 2009), 16.
67
B. O'brien, The Cure of Ars, Patron of Parish Priests (Illinois: Tan Books and Publishers, 1987), 2.
68
Philip Kosloski, Three saints who has learning disabilities, accessed December 22, 2022
https://aleteia.org/2016/06/28/3-saints-who-probably-had-learning-disabilities/,.
matched out as a being the way a priest should live.69 But, in 1817 he became very ill and
passed away. Now, a new parish priest namely Fr. Tripper was appointed as the new parish
priest who was totally different from Fr. Balley. Meanwhile, the Vicar General asked
Vianney to go to a remote parish called Ars. Vicar General said to him, “My friend, you are
going to a small parishwhere very little of the love of God can be seen. You are now to
enkindle the flame of Divine charity there!"70
Many intellectual ones thought what this ass priest is going to do in Ars. With his minimum
things he started his journey towards Ars but it was a journey to the history and towards
millions of hearts in the coming centuries. On the way he stopped and asked some children
the way to Ars. One boy volunteered to show him the route and his new parish priest set the
tone for the future right away: “ You have shown me the way to Ars, and I will show you the
way to heaven.71 Not only to him but he would become a guide to thousands on their way to
heaven. Prophetically, Vianney left for his heavenly abode in the year 1859 and the following
year that boy who showed Vianney way to Ars followed him to heaven. On February 13,
1818 Vianney took charge as the parish priest of Ars and he was the parish priest of Ars till
his death. He moved to the church wearing a stall around his neck signifying that he was now
responsible for the souls of the people of Ars. They did not know it at the time, but he would
make their small parish famous around the world, leading not just them and their families but
hundreds and thousands of other people on the road towards heaven. 72 Thus, Vianney became
a co-traveller and guide for many in their heaven-ward journey.
2.2.4 Deplorable State of Ars – A people who walked away from God
The state of Ars was very deplorable. Ars consisted of only a few scattered dwellings. One
former parish priest had renounced his priesthood and another one had died of a serious
illness less than a month. Now, Ars was an ordinary corner of rural France, where ordinary
evil abounded. Due to French Revolution and its aftermath the situation became worse. 73 The
people of Ars were so religiously indifferent unlike his former parish where people were so
religiously inclined. When Fr. Vianney reached Ars there was no one to welcome him.
People were indifferent of their eternal welfare. Daily mass was attended by only two or three
69
Joanna Bogle, St. John Mary Vianney, 29.
70
The life of the Blessed John B. Marie Vianney, by Anonymous, accessed on December 22, 2022
Marihttps://d2y1pz2y630308.cloudfront.net/15471/documents/2016/10/Anonymous The%20Life%20of
%20Blessed%20John%20Vianney.pdf.
71
72
Ibid., 32.
73
Ibid., 32.
elderly women. Servile work of every kind was done on Sunday, and at harvest time the carts
and wagons were in use during the entire day "carting souls to hell," as Father Vianney not
inaptly expressed it.74 No men attended even Sunday mass. No one attended the evening
vespers but all cafes of the villages were crowded.
Since they were not taught faith for a long time, God and sacramental life were meaningless
for them. Most of them sought meaning and satisfaction in worldly pleasures and enjoyments.
The majority of the habitants of the village sought the pleasure of the world and did not have
much faith even though a small group of devout, fervent people remained. Among the devout
was a lady of the largest house of Ars, Mdm. Des Garets, who divided her time between
prayer and works of charity. 75 Thus, the most of the people of Ars were away from God and
indulged in the worldly pleasures and affairs. At this time, God sent St. Vianney to turn
God’s people towards God Himself.
2.2.5 A Person who walked with God
Priestly call is first and foremost an invitation by Christ to walk with him. We read in the
gospel that Jesus called his disciples to be with him and to be send out to preach his message.
(Mk. 3:14) Jesus himself is the role model being with God and having lived for God till the
last breath of his life. Now, Jesus lived a life being with the Father. He was a son who walked
with the Father. Vianney always tried to develop an intimate relationship with Christ. He
was a person of piety and longed to be with God always. Vianney was a man of God who
wanted to live a life loving God. He loved to say, "My God, I love you, and my only desire is
to love you until the last sigh of my life". 76St. John Vianney expresses in his own words a
similar sentiment in a prayer he composed.
My Jesus … we can only be satisfied by setting our hearts, imperfect as they are, on you. We are made
to love you; you created us as your lovers. It sometimes happens that the more we know a neighbour,
the less we love him. But with you it is quite the opposite. The more we know you, the more we love
you. Knowledge of you kindles such a fire in our souls that we have no energy left for worldly desires.
My Jesus, how good it is to love you. Let me be like your disciples on Mount Tabor, seeing nothing
else but you. Let us be like two bosom friends, neither of whom can ever bear to offend the other. 77
74
The life of the Blessed John B. Marie Vianney, by Anonymous, accessed on December, 22, 2022.
75
SCTJM, St. John Marie Baptist Vianney, Cure of Ars, accessed on December, 26, 2022,
https://www.piercedhearts.org/theology_heart/life_saints/john_vianney.htm.
76
St. John Vianney, accessed on December, 22, 2022, https://digilander.libero.it/raxdi/ars/inglese/index.htm.
77
This is what prayer should be like, according St. John Vianney, accessed on 23. 2022,
https://aleteia.org/2019/08/04/this-is-what-prayer-should-be-like-according-to-st-john-vianney/.
Reaching Ars and realizing the Faith forsaken life of his parishioners, first step Vianney took
was that he turned to God.He was sure that only God could work this kind of change. He was
also aware that he would never attract others to Jesus unless he himself continued on the road
to holiness day after day.78 Fr. Vianney had been on this path since childhood, but it was at
Ars, as he continued to face down his own weaknesses and grow in prayer and self-denial,
that this good priest became a holy one. He celebrated mass and spent long hours in adoration
before the Eucharistic Lord and kneeling before the Blessed Sacrament with outstretched
hands. Once he heard a voice from the Eucharistic Lord that John, my beloved you have been
sharing in my suffering and you shall share in my glory too. In his struggles and sufferings in
Ars he always remained faithful to God and His love. No experiences of pain of any sort
should lead him away from God but day by day he drew closer to God and His love. Later on
when people began to pilgrim to Ars it was just to see this man of God.
2.2.6 A Priest Journeyed with his People
For the transformation of Ars and his people, he began to visit the parish families. As a true
pastor with the love of a Father he went down to their homes. As his parishioners did not
come to him, he went down to them in their homes. His unique way of visiting his people we
see in the following words:
He was not satisfied with one formal visit but called repeatedly upon his people, as their spiritual or
temporal needs seemed to require. He timed his visits for the most part when the family were
assembled for the noonday meal. He would enter the living room or stand at the threshold and chat in a
friendly manner with the members of the household. Although invited to partake of their hospitality he
never accepted the least refreshment, not even a drink of water. He talked with them about their
everyday life, their cares and anxieties, their hopes and disappointments.79
In the verse of Pope Francis, Vianney was a shepherd who had the smell of his sheep. He
loved his flock dear to his heart. He was well aware of the mission that the Lord had
entrusted to him by sending to Ars. The task of John Vianney, the parish priest of Ars was to
get its people where they belonged at the end of their earthly lives-with God in the paradise
won for them on the Cross.80 For that first of all, he led a life oriented towards heaven and
seeing his life of integrity, preaching out of conviction, being a compassionate pastor, led his
people back to their God. As he went down to his people over and again, and spoke to them
78
Patricia Mitchell, Saint of the Confessional, accessed on December. 26, 2022,
https://wau.org/resources/article/re27/.
79
The life of the Blessed John B. Marie Vianney, by Anonymous, accessed December 26. 2022.
80
about a God who loves them and waits for them in the church to bless them they began to
come to the church.They came to love the religious processions and pilgrimages that Vianney
organized to help them know that God was among them. Many learned to pray and grew
close to God themselves.81 To draw them closer to God he made them understand the need of
repentance of their sins and reconciling them with God through the sacrament of confession.
2.2.7 Merciful Priestly Face of God
Being a true pastor Vianney strove to reconcile his people with God. Through his preaching
and perseverance, he led his people to repentance and penance. His great emphasis was on
the greatness of God’s love and the horror of unrepented sin.82 He created in them a sense of
sin to realise their state of life and then return to the Lord who is waiting for them in the
confessional to forgive their sins and lead them to experience God’s merciful love. Grace was
at work as Vianney sat in the confessional. The grace of God along with his ability to stir
people to repentance, shaped him a sought-after confessor. First and foremost, people of Ars
experienced the merciful and forgiving love of God going to Vianney in the confessional.
As Vianney’s fame grew, pilgrims began showing up—twenty a day at first, then over the
next three decades, up to eighty thousand each year. Often they waited for days, crowded
together in the church, awaiting their turn in the confessional.83 Through the power of the
Holy Spirit, Vianney could read the hearts of those who came to him to make confession.
Few examples are as follows:
One woman from Paris was walking in the village square one day when the Curé passed her. “You,
Madame,” he said, “follow me.” As they walked, he revealed to her the sinful way in which she was
living; soon after, she was converted. Another man, a well-known scientist who boasted that only
reason guided him, went to Ars out of curiosity. After Mass, Vianney signalled him to follow him into
the confessional. Suddenly the man was overcome with tears. “Father,” he said, “I do not believe in
anything. Help me.” After nine days with the Curé, the man became a fervent believer. 84
When people made their confession Vianney often wept for them and that moved them to
deeper repentance. He was even able to remind the penitents of the sins they had forgotten to
confess. At times he did not give absolution for the penitents who were not ready to give up
their sinful ways. In course of time people began to flow to Ars to make their confession
81
Patricia Mitchell, Saint of the Confessional , accessed on December 26, 2022.
82
Joanna Bogle, St. John Mary Vianney, 66-67.
83
Patricia Mitchell, Saint of the Confessional, accessed on December 26, 2022.
84
Ibid.
before him. All who made confession experienced conversion and mercy of God. Even
bishops and cardinals came and knelt before him to make their confession.
2.2.8 Transforming Instrument to bring together People
Before Vianney arrived Ars, people were gathering in streets, bars, night clubs etc… but they
were not found in the church. They were not even found together at homes. Therefore, he
used to visit families when they take meal so that he may find all the family members. Now,
he began to tell them and teach them the necessity to be together in the family prayer. He
also motivated them to come to the church. Over the years seeing and experiencing the love
of a true pastor in Vianney they began to come to the church. They started participating
actively in the church activities. The church of Ars gradually became the centre of their life
as Fr. Vianney was their unifying factor. As a creative pastor he conducted processions on the
important feasts and pilgrimages to important places to bring his people together.
When Vianney reached Ars as the new parish priest, most of the people were not coming to
church for the Mass. He realized that it was due to their lack of love for God and lack of
awareness of the gift of God in the Holy Eucharist. Therefore, first of all, he wanted to restore
his people to the importance of sanctifying the Lord’s day. The Curé of Ars, both in the pulpit
with those who came to Mass and in walks throughout the village for those who didn’t,
would stress the importance of Sunday as a divine gift to help us become who we’re
supposed to be.85 Eventually, majority of the villagers returned to Sunday Mass. Secondly, he
began to instruct them what the mass really is. He enlightened them saying attending mass is
the greatest action we can do, for all the good works taken together do not equal the sacrifice
of the Mass, because they are works of men and the Holy Mass is the work of God. Fr.
Vianney would often preach amid tears, reminding his people that God himself was among
them on the altar and in the tabernacle. 86 Moreover, by his own passionate celebration of the
Eucharist and long hours of being with the Lord in Holy adoration drew people to the
Eucharistic Lord. More profoundly, he prepared the people to receive Jesus with clean hearts
through the sacrament of reconciliation.
2.2.9 Pilgrimage to Ars - Pilgrimage to God
85
St. John Vianney’s Pastoral Plan for Eucharistic Revival, accessed on December 26, 2022,
https://www.ncregister.com/blog/st-john-vianney-and-eucharistic-revival,.
86
Ibid
Hearing about the sanctity and inspiring life of the holy pastor John Maria Vianney, people
began flocking to Ars. The innumerable pilgrims arrived from France, Belgium, England and
America. At Ars one met bishops and cardinals, prefects of state, university professors, rich
merchants, bankers, men and women of ancient and noble lineage, side by side with an
innumerable army of priests and religious.87 During a time of no such modern communication
the unending procession of pilgrims flocked through personal experience of the people and
word of mouth. On arrival people observed the great power this humble priest exercised over
souls. Every day in the aisle of the church two rows of men, numbering from sixty to a
hundred, awaited their turn to go to confession in the little sacristy. 88 Father Vianney heard
confessions daily for sixteen to eighteen hours over a period of thirty years. More
importantly, countless people who came to see him were converted from their former lives. 89
By the year 1855, 20,000 people who came annually, to the extent that Lyons railway had to
establish a special booking office to handle the waves of travellers.
If people journeyed to Ars to see Vianney it was because he was a man of God. He was a
person burning with love of God. Moreover, he was passionate to draw people closer to God
and save souls for God. His love for God is being expressed in the following words:
“I love you, O my God. My only desire is to love you, until the last breath of my life. I love you, O infinitely
lovable God, and I would rather die loving you than to live for one single moment without loving you. I love
you, O my God, and the only reason why I wish to go to heaven is because there I will be able to love you
perfectly. I love you, O my God, and the only reason why I fear hell is because there I will never have the sweet
joy of loving you. O my God, if my tongue cannot say at every moment that I love you, at least I want my heart
to repeat it to you every time I breathe. Oh! Grant me the grace to suffer out of love for you and to love you
when I suffer, and that when I breathe my last, I will not only love you, but will experience it in my heart. I beg
you that, as I come closer to my final end, you will increase and perfect my love for you.”
For a man who was so passionate in loving God, God came down to act in and through him.
In human terms and in the eyes of the world he was a zero priest but before God he was a
hero priest. God made use of him as an instrument to bring back lakhs of his lost children to
Himself. Vianney’s journey to Ars was to lead people to God and in turn people’s pilgrimage
to Ars was a pilgrimage to God. On August 14, 1859, during Vianney’s heavenly journey
three hundred priests and religious, and six thousand pilgrims participated in the funeral
procession. Directly behind the body walked Antoine Givre. An eternity and a day before
87
The life of the Blessed John B. Marie Vianney, by Anonymous, accessed December 26. 2022.
88
Ibid
89
Gabriel Chow, Cure of Ars, Cure of Hearts, accessed on December 26, 2022. https://slmedia.org/blog/cure-of-
ars-curer-of-hearts, accessed on December 26, 2022.
when he guided the Cure and his cart to the village, he had been the first to the people to hear
the voice ‘My young friend, you have shown me the way to Ars; I will show you the way to
Heaven.’
Conclusion
As we have seen in this chapter Vincent and Vianney are the two inspiring synodal models
for the parish priests to follow in their personal and pastoral life. They lived their priestly life
intimately following Christ their high priest. They identified with Christ in their life and
ministry that they were true alter-Christus and the mother church presents them as models for
our priestly life and ministry. They are profound synodal figures for parish priests to follow
the Lord and to accompany the flock entrusted to them in their heavenly journey. Vincent
said as priests we are called to do just what the son of man did here on earth. Vianney said
priesthood is the love of the heart of Jesus and priest’s prime duty is to present Christ to His
people. Both were committed to the Lord and serving his people. As we are in the synodal
process parish priests can model them accompanying the flock entrusted to them in their
heavenward journey.
Chapter 3
Evolving of a Synodal Spirituality for the Parish Priest in Line with Church Teachings
Introduction
The central and prime purpose of this research work is to propose a profound synodal
spirituality for the parish priest to assimilate it into his own life and translate it into others life
through his different ministries. As he is entrusted with the people of God he is anointed and
appointed by the Lord to be a model, guide and co-traveller for his people. The prayer and
desire of the mother church is that her priest sons should accompany the people entrusted to
them in their heavenly journey and lead them closer to God. Through this chapter I pursue
into evolving a synodal spirituality for the parish priest in line with the teachings of the
mother church.
3.1 A Person Guided by the Spirit and Formed by the Word
The awakening bell of the synodal process is to listen to the Spirit. Every pastor is anointed
by the Spirit and appointed by the Lord to animate a local Christian community. Pope John
Paul II in his apostolic exhortation on the importance of priestly formation rightly said that
"The Spirit of the Lord is upon me, because he has anointed me to preach good news to the
poor" (Lk. 4:18). Even today Christ makes these words which he proclaimed in the
synagogue of Nazareth echo in our priestly hearts. Indeed, our faith reveals to us the presence
of the spirit of Christ at work in our being, in our acting and in our living, just as the
sacrament of orders has configured, equipped and moulded it. 90The parish priest should allow
himself to be led by the Spirit of God to continue and carry out the mission of Christ. In
preparation for the synodal journey, Cardinal Mario Grech, secretary-general of the Synod of
the Bishops, and Archbishop Lazarus You Heung-sik, prefect of the Vatican Congregation
for Clergy wrote to the priests that “In order to help people, encounter Jesus, priests "need to
listen to the Spirit together with the whole people of God, so as to renew our faith and find
new ways and languages to share the Gospel with our brothers and sisters." 91 Listening to the
Holy Spirit and leading a life impelled by Him will help the parish priest to unite the
parishioners in love, animate and accompany the people of God in knowing and fulfilling the
will and plan of God in personal life, in families and the parish at large.
The mission of the parish priest is to pave way for the people to encounter Christ. In an
address to a group of priests Pope Francis said that “We will see where the Holy Spirit guides
and takes us in the parish.92 Pope also encouraged them to share the baptism in the Spirit with
their Congregation. It is the Holy Spirit who leads us to encounter Christ in the sacraments, in
the community and in different events and experiences of our lives. Thus, a parish priest
being guided by the Holy Spirit will be able to lead people to encounter Christ, bear witness
to Christ’s love and orient people towards heaven.
A parish priest should be also a man of God who allows himself and his community to be
formed and transformed by the Word of God. He should pray and strive with psalmist that
“Lord Your Word be a lamp to my steps and light to my journey.” (Ps.119:105) His concern
90
Pope John Paul II, PastroesDaboVobis, accessed on December 27, 2022, https://www.vatican.va/content/john-
paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis.html.
91
Cardinal Grech and Archbishop Lazzaro You Heung sik, Letter to the Priests on Synodal Journey , accessed
on December 27, 2022,https://www.synod.va/en/news/letter-to-priests-on-the-synodal-journey.html .
92
Pope tells priests: run Life in the Spirit courses, accessed on December 27,
2022,http://www.ccr.org.uk/articles/pope-tells-priests-run-life-in-the-spirit-courses.
should be as Pope Francis says that “Do everything so that the journey rests on listening to
and living the Word of God. Pope Francis thus recently exhorted us, “let us be passionate
about Sacred Scripture, let us allow ourselves to be dug into by the Word, which reveals the
newness of God and leads to loving others without tiring.” 93 Jesus, the eternal high priest’s
life itself is the inspiration for the life and mission of the parish priest. We read in the Lukan
narrative that Jesus went to the synagogue and the text was given to him and he read where it
was written that “the spirit of the Lord is upon me and he has send me to bring good news to
the poor so on and so forth. After reading the text he exclaimed at your hearing this prophecy
has been fulfilled. (Lk. 4:16-21) Then onwards Jesus began to fulfil all what was prophesied
by the prophet. Similarly, the parish must realise and relish the plan of God unfolding
through the Word of God for him and his flock and commit himself to fulfil God’s plan for
him and the parish.
3.2 Love for Jesus and His People
The life of a parish priest should be qualified by an intimate love for the Lord and service-
minded love for his people. First of all, he should have a total and undivided love for Christ.
Love for the Lord is authentic when it endeavours to be total: falling in love with Christ
means having a deep knowledge of him, it means a close association with his Person, the
identification and assimilation of his thought, and lastly, unreserved acceptance of the radical
demands of the Gospel. Pope Francis said to bishops and priests during a mass homily to
always put love of God and their flock first, before pursuing a scholastic career.94
When I reflect about the love a parish priest should have for Jesus and his people the scene
from the gospel comes to my mind is Jesus, the risen Lord asking Peter do you love me? And
when Peter says I do love you, the response Jesus gives is to tend my sheep. From Jesus’
answer we can make out that love for the Lord and love for his people are inseparably
connected to each other. The love for Jesus would spontaneously turn the shepherd of the
flock towards his people. Therefore, a parish priest should be burning with love for Christ
which should move him to love and serve his people.
3.3 A Person of Service and Simplicity
93
Pope Francis homily on Word of God Sunday, accessed on January 4, 2023,
https://www.vatican.va/content/francesco/en/homilies/2022/documents/20220123_omelia-
domenicadellaparoladidio.html.
94
Never forget your first love, Pope encourages priests, Elise Harris, accessed on December 27. 2022,
https://www.catholicnewsagency.com/news/29802/never-forget-your-first-love-pope-encourages-priests.
The greatness and success of a parish priest ought to be expressed in his spirit of service and
virtue of simplicity. Jesus, the eternal high priest should be his model who said I came not to
be served but to serve and give my life as a ransom for many. (Mt.20:28) In the modern
world there is a mounting tendency to consider priesthood as a profession or career. The
priesthood "is not a career, it is a service," pope Francis told nine men just before
ordaining them to the priesthood for the Diocese of Rome. 95 Therefore, we should have the
same attitude of Jesus as St. Paul says that though he was in the form of God he did not
count equality with God a thing to be grasped but emptied himself taking the human form.
(Phil 2:5-7) A parish priest should have the beautiful picture of Jesus moving around the
regions of Palestine reaching out to everyone sharing God’s love through varied ministries.
After the style of Jesus, the parish priest should always be available to and at the service of
his people whom he is send to serve.
He should be also a person of simplicity. Being a person of simplicity means to be the same
person always and everywhere. He is the one who doesn’t have double or multiple
personality but a man of integrity. Such a person will be also simple in life style, cordial in
relationship and accessible to everyone. Pope Francis has repeatedly criticised priests who
give in vanities and worldly ambitions. 96 He presents simplicity as one of the pillars of
priesthood and reminds that priest is called to a simplicity of life.
3.4 Minister of the Church and Her Teaching
Church is like a pyramid in which we have pope at the top, then bishops, priests, consecrated
and the laity. The beauty of the universal church is what is being said by the Holy Father
from Rome concerning faith and morals or any other matter is being communicated and
practised at home in a parish. There is a spiritual inter-connectedness of the church from
Rome to Home in a parish and parish priest serves as a model in the parish to follow the
teachings of the church and help the flock entrusted to him to do the same. It is the vital part
of priest’s pastoral ministry to go out in charity to present the church teaching which can be
understood and appropriated personally by everyone in the parish. At the commemoration of
the 50th anniversary of instituting synod of bishops, pope Francis speaks of a new vision of
the church as inverted pyramid. It is spiritual structure in which the clergy, bishops, cardinals,
and even the pope, the servant of servants of God himself are all located beneath the People,
95
Pope Francis to new priests: Be servants, not careerist, accessed on December 27,
2022,https://www.americamagazine.org/faith/2021/04/26/prayer-be-poor-new-priests-pope-francis-240541.
96
Pope Francis and Seven Pillars of priesthood, Team ICM, accessed on December 27, 2022,
https://www.indiancatholicmatters.org/pope-francis-and-the-seven-pillars-of-priesthood.
playing the role of supporting the wider believing faithful.The ministers (from “minus”
meaning “less”) do not “lord their power” over the rest of the People, but rather serve them
effectively and tirelessly. This is the mark of a truly synodal church, which can both teach
and listen.97Declaring the present synod, pope Francis makes a shift from Rome-Home to
Home-Rome. Pope wants that shepherds should accompany their flock, listen to them, and
lead them closer to Christ and his church. Through the synodal process the church wants to
listen to her children and respond to their concerns.
3.5 A Bridge-Builder between God and His People
One of the fundamental roles of the priest in the parish is to become a mediator between God
and His people. Catholic priests serve primarily as mediators between God and man, linking
the human and divine realms through the person of Christ.98 They are, in the words of St.
Paul, ministers of Christ and the dispensers of the mysteries of God, taken from among
people, yet appointed for people in the things that pertain to God. Priests thus form an
indispensable bond uniting heaven and earth.This priestly mediation operates primarily
through the sacraments, prayer, and preaching. Such work demands a great holiness on the
part of every priest, for he is the intimate servant of God. The priesthood also requires a great
knowledge of moral and religious truths, detachment from the things of this world, generous
obedience to the divine will, and a desire to be sacrificed for the good of others. Ultimately,
the priest is “another Christ,” God’s chosen instrument of salvation.
The mission of the parish priest is to help the people to build up relationship with God
through his life and ministry in the parish. The focus of his ministry should be bridge
building between God and His people. The Latin word for priest, ‘pontifex’ means the same.
Today we use the words, ‘engagement’ and ‘accompaniment’ which are made popular by
pope Francis. The parish priest as a bridge builder walks with those who have yet to fully
embrace the faith in order to weave a truthful and realistic pathway to the Lord. The bridge
builder is, of course, a shepherd. He guides his flock, as pope once described it, by walking
before them, in the midst of them to be with them and behind them to see that none get lost.99
3.6 A Channel of Unity and Building up Community
97
Pope’s ‘inverted pyramid’ vision of the church, Michael M Canaris, accessed on December 28, 2022,
https://catholicstarherald.org/the-popes-inverted-pyramid-vision-of-the-church .
98
The Priest mediator between God and man, Society of Pius X, accessed on December 28, 2022,
https://sspx.org/en/priesthood/priest.org.
99
The Priest: Bridge Builder Cardinal Ronald W. Wuerl, accessed on December 28, 2022,
https://www.thepriest.com/2018/06/18/the-priest-bridge-builder.
A parish priest is a minster of the church appointed in the parish to serve as the channel of
unity and to build up the parish community. The Second Vatican Council document clearly
states the role of the priest in the parish community. He is send in the name of the bishop to
gather the family of God as a brotherhood endowed with the spirit of unity and lead it in
Christ through the Spirit to God the Father. For the exercise of this ministry, as for the rest of
the priests’ functions, a spiritual power is given to them, a power whose purpose is to build
up.100 To lead his parish community to unity he should draw strength from the Trinity, the
source of perfect unity. As all the official prayers of the liturgy are attributed to the Father in
Christ through the Holy Spirit the parish priest as the ordained minister of the church invites
the parish community to grow in the Divine unity of the Trinity. Being filled by the love of
the Triune God and guided by the Holy Spirit, the parish priest commits his life in the parish
to work for the unity of his people and to build up the parish community. His daily prayer and
perseverance should be as that of the eternal high priest Jesus himself who prayed to the
Father for his disciples that they all be one. (Jn.17:21)
To build up unity in the parish community, first of all, the parish priest should be united with
Christ abiding and being rooted in him. It is the starting point of journey towards unity. Jesus
taught us the spirituality of unity through the parable of vine and branches.“We are all
branches of the same vine,” the Pope says, noting that what each one does affects all the
others.101 Like the branches are united with the vine, Jesus is calling us to be united with him
and to one another. And St. Paul would further say that we are like body and different organs,
and church is the body and Christ is the head, and we are all different parts of the body. Now,
synodal spirituality is a call to grow into this unity envisaged by Christ, our high priest
travelling through the process of communion, participation and mission. Following the
example of Jesus, a parish priest can work for the unity of the synodal spirituality in the
parish bringing together all the families and persons of the parish in love and service to one
another. The parish priest is the community builder and it is his ministry to build community
by fostering and coordinating the various charisms of the faithful in his parish community. 102
Thus spirituality of unity makes Christ at the centre of the parish and helps parish community
to bear witness to Christ’s love.
100
Vatican Council II, PastroOrdins, no. 6
101
Pope Francis, We can bear fruit only if we remained united in Christ, Christopher Wells , accessed on
December 29, 2022,https://www.vaticannews.va/en/pope/news/2021-01/pope-francis-we-bear-fruit-only-if-we-
remain-united-in-jesus.html.
102
Formation of Pastoral Teams from Basic Ecclesial Communities for Effective Parish Pastoral
Ministry,RameshLakshmanan,accessedonJanuary2,2023,https://www.academia.edu/25093472/
Formation_of_Pastoral_Teams_from_Basic_Ecclesial_Communities_for_Effective_Parish_Pastoral_Ministry.
3.7 Creating Space for Everyone in the Ministry of the Parish
The best way to radiate and permeate the synodal spirituality in the parish is through active
participation of everyone in the parish ministry. Pope Francis declaring the present synod in
the church invites everyone to be involved in this synodal journey. He pointed out that
‘communion’ and ‘mission’ can risk remaining somewhat abstract, unless synodality is
concretely expressed at every step of the synodal journey and activity, encouraging real
involvement on the part of each and all.103 Through the synodal spirituality pope is calling the
church to deepen a spirituality of inclusiveness and avoid the tendency to exclude anyone. A
priest of synodal spirituality makes sure that all feel at home in the parish and have a role and
space in the parish and parish activities. He also involves everyone in the common mission
and ministry of the parish.
3.8 Regular Family Visit and Conducting of Basic Christian Communities
The family is, so to speak, the domestic church. 104 In evolving as a synodal figure, the
shepherd should be in touch with his sheep. He should develop a personal relationship with
all the families in the parish. Having personal contact with the people, the priest will be able
to enter into the difficulties and struggles of life so as to guide the people in their critical
moments to continue their journey to God. 105 One of the easy ways to build up relationships
with the families is through frequent family visit. He can reach out to all families in the parish
especially the wounded and strayed families with the heart of a good shepherd through family
visit. Parish priest should take extra time and care to visit families. Going to each family will
help the parish priest to get know them more deeply and in turn they view him as a fatherly
figure who accompanies them, being with them, listening to them so on and so forth. Pope
John Paul II referring to the pastoral care to be given to the families said to the priests that
“the pastoral care of the family--and I know this from personal experience--is in a way the
quintessence of priestly activity at every level.”106
Co-responsibility for the common mission calls families to cooperate in building the fabric of
the Church. Let us give them space and a listening ear so that they can participate in the
103
https://www.vaticannews.va/en/pope/news/2021-10/pope-francis-discourse-moment-reflection-eve-
inauguration-synod.html, December 29, 2022.
104
Vatican Council II, Lumen Gentium, no.11
105
John Ponnore, Spirituality of the diocesan priest (Raipur: United Printers, 1998), 223.
106
Priesthood and pastoral care of the family, Pope Saint John Paul II, accessed on December 29, 2022,
https://www.catholicculture.org/culture/library/view.cfm?recnum=5478
synodal journey, showing the "family face" of the Church. The Church, in fact, is a "family
among families".107In the report presented by the synod of bishops to the Holy Father Francis
having done study on the families recommends that “the main contribution to the pastoral
care of families is offered by the parish, which is the family of families, where small
communities, ecclesial movements and associations live in harmony.” 108 Therefore, the parish
priest should accompany the families with care and consolation. In Evangelii Gaudiumpope
Francis says that “the pace of this accompaniment must be steady and reassuring, reflecting
our closeness and our compassionate gaze which also heals, liberates and encourages growth
in the Christian life.”109
Another significant way to build up the synodal community in the parish is by strengthening
the basic Christian communities. As we reflect on the synodal spirituality it is the call to
bring together the people of God and the initial step would be to bring together a number of
families within the particular area of the parish to be united in faith and love. It is the basic
nerve of the parish community. When a number of families come together to celebrate their
unity and bear witness to Christian faith they are able to grow deeper in synodal spirituality.
Parish priest can take a leading role to motivate and bring together all the families and
persons to this basic Christian family gathering. By taking initiative to conduct it regularly
and affirming the presence of all the families and every member in the family and visiting
repeatedly and motivating the families and persons not attending in it, parish priest can
strengthen it and help people to grow in relationship between families and persons.
3.9 Strengthening the Faith of the Growing Generation
One of the very important duties of the parish priest is to form the young generation in faith.
First of all, he should inculcate into parents the need of forming their children in faith. He
should also coordinate and motivate catechism teachers to lead children closer to Christ. For
Jesus’ mind is that let children come to me, do not hinder them. Therefore, the ultimate
purpose of faith formation is to lead children to Christ. The parish priest can take children
closer to Christ through his exemplary life, interaction with them, telling them tenderly about
Christ in the language they can understand easily. He could also effectively facilitate and
orient parents and teachers to enable children to experience Jesus through their life and
107
Pope Francis, FratelliTutti, no. 276.
108
The vocation and mission of the family in the church and in the contemporary world, The final report of the
synod of bishops to the Holy Father Pope Francis, accessed on December 29, 2022,
https://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20151026_relazione-finale-xiv-
assemblea_en.html.
109
Pope Francis, Evangelii Gaudium, no.169.
imparting knowledge of Trinity, church, sacraments, scripture so on and so forth in an
experiential way. The manner in which the priest responds to his catechetical responsibilities,
the extent of his commitment, the enthusiasm of his personal dedication will always illustrate
the importance which he attaches to this fundamental task.110
The parish priest should accompany the catechism programme and make sure that it is not
just reduced to formal classes. Like the secular classes, catechism should not be merely exam
oriented rather the whole catechetical ministry ought to lead children to a personal
relationship with Jesus, shaping in them the Christian values and fostering in them love for
the church and sacramental life. As the priest accompanies the children in their ongoing
Christening process they grow closer to Christ and learn to make a choice for Christ and his
values. Thus, accompanied by parish priest like a loving friend and father, young ones grow
in faith and glow with love for Christ.
3.10 Youth Animation for Building up the Parish
The parish priest in the process of accompanying the youth should be keen on their ongoing
faith formation. Apart from the catechism to the children he has to motivate the youth who
have already finished catechism to continue in the active faith life and contribute to the
growth of the parish community. In the present circumstances of society and the Church, on
the other hand, it is necessary for priests, together with those who collaborate in the
educational and catechetical mission of the community, to take on the task of promoting
systematic catechesis for adults and young people.111
Young people are full of life, are experiencing many transitions, and have incredible gifts to
offer to parish life. Unfortunately, this is a group which has become increasingly absent from
our parishes. For some youth, the declining religious participation of their family and the
struggles of adolescence can distance them from parish life. For some young adults, their
pursuit of higher education pulls them away from both the locality and their parish church.
For others, it is a busy career and the demands of a growing family. The young people of our
parishes are the most mobile and diverse people in our congregations and communities.
110
https://www.vatican.va/roman_curia/congregations/cclergy/documents/
rc_con_cclergy_doc_15111998_rolep_en.html, accessed on January 4, 2023.
111
Role of priest in catechesis, Dario card. CastrillonHoyos , accessed on December 30, 2022,
https://www.vatican.va/roman_curia/congregations/cclergy/documents/
rc_con_cclergy_doc_15111998_rolep_en.html.
Walking with the youth and young adults means meeting them where they are. A large part of
the young person's life is centred on questions such as, "Who am I?" "What is my life's
purpose?" "Who am I to others?" and "How can I contribute to society?" Authenticity and
accompaniment go hand-in-hand. Deep pastoral listening is the starting point for
accompanying young people in their journey of discipleship. 112If we are to help young people
discern God's plan for their lives, we should understand what are they looking for? They are
looking to be heard. The spirituality of accompaniment for the youth means going to them,
being with them and listening to them.
The parish priest could help the youth to see the parish as a place of community by
welcoming them into an environment where they feel at home, where they can share and
dialogue about their ideas and questions, where they can share gifts in ministries, service, and
leadership. Moreover, the parish community should orient young people to see disciples of
Christ living their faith in witness and service. This engagement forms youth and young
adults to appreciate the essence of what it means to be a Catholic community: we are people
of the table, people of the Eucharist. Sharing in the Eucharist is an encounter with Christ that
immerses us in the sacrificial death and resurrection of the Lord, deepens our relationship
with the community and sends us forth to bring Christ's healing presence to the world.
3.11 A True Pastor, Teacher and Healer
A Parish priest should be a good shepherd being a true pastor. Led by pastoral charity, and
animated by the attitude of the Good Shepherd he has to search for the strayed sheep of
Christ’s flock. Sometimes priest may have the tendency to avoid those who do not come to
the church at all. Yet, the pastoral charity of Christ demands that the priest goes in search of
those who keep themselves away from the church, listen to them and their problems, and
finally with the help of God bring them back to the fold even by establishing a personal
relationship with them.113
Jesus’ mission mandate to his apostles was to go out to the whole world and make disciples
for him, and instruct them all what he has taught them. (Mt:28.20) Throughout these
centuries church has been faithful in teaching the eternal truths through her varied ministries.
Now, priests have an important role in this regard. In fact, the priest is ordained to sanctify,
112
Accompanying Youth and young adults on their journey as missionary disciples, Julianne Stanz and Tom
East, accessed on January 1, 2023, https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/
catechetical-sunday/living-disciples/accompanying-youth-and-young-adults-on-their-journey-as-missionary-
disciples, accessed om January 1, 2023.
113
John Ponnore, Spirituality of the diocesan priest, 220.
teach and guide the people of God. As a committed minster of the church in a parish he
should faithfully and fervently teach to the people all what Christ has entrusted to the church.
He is trained, anointed and appointed in the parish to instruct the followers of Christ matters
regarding faith and morals. Through his life example, teaching and preaching he is
commissioned to instruct the people of God in love and loyalty.
We read in the catechism of the catholic church that “The Lord Jesus Christ … has willed
that his Church continue, in the power of the Holy Spirit his work of healing and salvation,
even among her own members. This is the purpose of the two sacraments of healing: the
sacrament of Penance and the sacrament of Anointing of the Sick.”114 A priest is called to be
a healer in the parish. Primarily he is the healer in the confessional. Through the sacrament of
reconciliation, he becomes the healing presence of God to His people. Through a contrite
confession, people of God does experience God’s healing in soul, mind and body. Parish
priest also become an instrument of God’s healing through the sacrament of anointing of the
sick. As a whole, a priest’s presence and all his ministries one way or other brings God’s
healing to the people of God and lead them to fullness of life.
3.12 Relationship with Other Denominations and Religious Groups
As we are in the synodal journey the understanding of pope Francis regarding the common
journey we are all involved in is of great significance. Pilgrimage or journey is an apt
metaphor for dialogue, for dialogue entails a walking with the other. Dialogue represents a
word on a common journey, neither the first word nor the last word. It marks a moment
between the ‘already’ of our past communal histories and the ‘not yet’ of our future. In
dialogue, we have not yet reached the end of that journey, so as we turn to God for assistance
on that journey, the dialogue continues. Pope Francis uses the image with respect to
ecumenism. In Evangelii Gaudium he says, ‘We must never forget that we are pilgrims
journeying alongside one another. This means that we must have sincere trust in our fellow
pilgrims, putting aside all suspicion or mistrust, and turn our gaze to what we are all seeking:
the radiant peace of God’s face.’115
During a service to mark the end of the Week of Prayer for Christian Unity in 2014 Pope
Francis commented:
114
Catechism of the Catholic Church, no. 1421.
115
Pope Francis, Evangelium Gaudium, no. 244.
We have all been damaged by these divisions. None of us wishes to become a cause of scandal. And so
we are all journeying together, fraternally, on the road towards unity, bringing about unity even as we
walk; that unity comes from the Holy Spirit and brings us something unique which only the Holy Spirit
can do, that is, reconciling our differences. The Lord waits for us all, accompanies us all, and is with us
all on this path of unity.116
The parish priest being a true pastor able to relate with anyone who comes in the jurisdiction
of the parish even the non-Catholics and non-Christians. After the heart of Jesus, the good
shepherd he should have an attitude to develop a good relationship with everyone. The priest
should develop an enlightened mind to realize that the members of other denominations also
partake closely in the synodal journey launched by Jesus our Lord himself and people of
other religions do also some way in the larger synodal spiritual journey as they are also
moving towards the common destiny in the way revealed to them. Thus, he should be the
person of a generous heart to appreciate members of other denominations and people of other
faiths. In his latest Encyclical FratelliTutti, Pope Francis asks us to commit ourselves to this
unity, together with our brothers and sisters of other Churches, the faithful of other religions
and all people of good will: universal brotherhood and love without exclusions, which all and
everything must embrace.117 It is the task of the parish priest also help his people to develop
respect and love for other Christian denominations and the people of other faiths in the
neighbourhood.
3.13 Four-Fold Closeness in Evolving into a Synodal Figure

To evolve into a synodal figure in the parish, the parish priest has to develop four-fold
relationships such as closeness to God, closeness to the bishop, closeness to other priests and
finally closeness to his people. First of all, he should be close to the Lord who has called him
and who is so close to him. He should always strive to grow towards him who said I am the
wine and you are the branches, he who remains in me and I in him bears much fruit, because
without me you can do nothing. (Jn. 15:5) Pope Francis says from his own life experience
that during the important moments of his life the closeness to the Lord has been decisive in
sustaining him. “A priest,” he said, “is invited to cultivate before all else this closeness,
intimacy with God, and from this relation he can attain to all the forces necessary for his
ministry.” Francis said that “many crises in the priesthood” have at their origin “a lack of
116
Pope Francis, ‘Celebration of Vespers on the Solemnity of the Conversion of Saint Paul the Apostle,’ Homily
of Pope Francis, 25 January 2014 (Vatican City: LibreriaEditriceVaticana, 2014).
117
Cardinal Grech and Archbishop Lazzaro You Heung sik, Letter to the Priests on Synodal Journey , accessed
on January 4, 2022,https://www.synod.va/en/news/letter-to-priests-on-the-synodal-journey.html .
prayer life, a lack of intimacy with the Lord, a reduction of the spiritual life to a mere
religious practice.” 118
Secondly, the parish priest should cultivate an authentic closeness to the bishop. As parish
priest is the reprehensive of the bishop he should have a closer communion with the local
ordinary. This closeness to the bishop is being expressed in his obedience to him.To obey
means to learn how to listen, to remember that no one “owns” God’s will, which must be
understood only through discernment. Obedience is thus attentive listening to the will of God,
which is discerned precisely in a bond, a relationship with others.119 Thus, having a deep
communion with the bishop, the priest is able to carry out his priestly ministry in the parish
according to the will of God and the mind of the church.
It is precisely on the basis of communion with the Bishop that a third form of closeness
emerges, the closeness of fraternity.120 As the parish priest shares in the ministerial priesthood
of Jesus, he should foster a spiritual bond with other priests who share in the same priesthood.
This closeness and communion with other priests would strengthen him to effectively carry
out his pastoral duties in the parish.
Being in the parish having send for the people of God the parish priest should intimately
build up closeness with the parishioners. The proper place of the parish priest is amidst the
people, in close relationship with them. What people long from their parish priest is a loving
father who is always close to them as a good pastor. Being a pastor means becoming
available for everyone in order to be close to them. 121In Evangelii Gaudium, pope profoundly
presents that “to be evangelizers of souls, we need to develop a spiritual taste for being close
to people’s lives and to discover that this is itself a source of greater joy. Mission is at once a
passion for Jesus and a passion for his people. When we stand before Jesus crucified, we see
the depth of his love which exalts and sustains us, but at the same time, unless we are blind,
we begin to realize that Jesus’ gaze, burning with love, expands to embrace all his people.
We realize once more that he wants to make use of us to draw closer to his beloved people.
He takes us from the midst of his people and he sends us to his people; without the sense of
belonging, we cannot understand our deepest identity.”122
118
Pope Francis: Priests must have these four traits in the world today, Gerard O’Connell, accessed on January,
4, 2023, https://www.americamagazine.org/faith/2022/02/17/pope-francis-priesthood-242416.org.
119
Pope Francis talks of priesthood and closeness, accessed on January 4, 2023, https://www.exaudi.org/pope-
francis-talks-of-priesthood-and-closeness.org.
120
Ibid
121
Laurence Culas, Pastoral Ministry a Shift in Paradigm, (Trivandrum: St. Joseph’s Press, 2019) ,22.
122
Pope Francis, Evangelii Gaudium, no. 268.
Conclusion
A synodal church is the plan of God and the dream of Christ. To become a synodal church
the process has to begin from the grass root level. The smallest miniature of synodal presence
can be seen in a family where parents and children journey together in life. In a larger scale
we can encounter the synodal church in a parish where a group of families live in a particular
area having church as the centre of unifying synodal spirituality. Through this chapter I have
tried to articulate the ways and means a parish priest can evolve into a synodal figure in order
to shape the parish as a synodal community being rooted in a synodal spirituality of travelling
together guided by the spirt and formed by the Word of God.
Chapter Four
Challenges and Importance of Synodal Spirituality
Introduction
As the universal church is engaged in synodal process and going and growing through the
synodal journey the synodal spirituality is the need of the hour. It is a call to walk and
journey together as God’s children listening to God’s Word and His Spirit and being rooted
in Christ and His love. The parish priest has a pivotal role in bringing together the people of
God being one with them and orient them to nurture and enter into the spiritual culture of
synodality. Through the final chapter of this research work I try to shed some light upon the
challenges against synodal spirituality to be overcome by the parish priest and then knowing
the importance of it in the parish he can grow into a synodal figure.
4.1 Challenges againstSynodal Spirituality
The call of pope Francis is to grow into a synodal spirituality going through the process of
listening, dialoguing and journeying together. We do realize that the synodal church is not
just a dream of pope Francis but that it is the dream of God and Christ, the head of the
church. Now, this synodal process of coming together would help the parish priest to deepen
his relationship with the Lord and the people of God to whom he is send to serve in a parish.
But, there are many challenges which hinder the parish priest from becoming a synodal
person and to promote synodal spirituality in the parish. He has to become aware of these
vices and strive to get rid of them in order to transform the parish into a synodal community
of journeying together in love. Therefore, an attempt is made here to assess the main
challenges that prevent the parish priest in developing synodal spirituality in the parish.
4.1.1 Self-Centredness and Individualism
The priest by his very call and nature is for others. The Lord has chosen him to be a channel
of God’s love for His people. Now, the parish priest is being anointed and appointed in a
parish to live for God’s own people. He should be a person of other-centred (People) and
ultimately the Other-centred (God). Therefore, he has to be free of self-centred life and
individualistic life-styles. The moment he begins to lead a self-centred and individualistic
life, he tends to withdraw from the people and his own selfish plans take upper hand over the
needs and affairs of the parish community. Eventually, his priorities change, his passion to
serve the parish community diminishes and he becomes unavailable and inaccessible to the
people and the parish. As we move towards a synodal church of journeying together, the
parish priest and the people should avoid selfish motives and self-centred thinking in order to
build up a synodal community in the parish.In fact, there are many initiatives and potentials
in our communities, but too often individuals and groups run the risk of individualism and
self-referentiality.123 Thus, breaking up the shell of selfishness, the parish priest is called to
lead a spirituality of kenosis in order to form and foster synodal community in the parish.
4.1.2 Clericalism
Clericalism is the first challenge to be addressed in the process of journeying towards a

synodal church. It is just a symptom of a disease that plagues the Church. It is the attitude of
the clergy that "theirs" is the "final say" in everything that regards the Church and other
matters too.124 Clericalism is one of the main evils that takes the people away from the church
and the parish community. It is the black mark on the face of the church. The spirit of
clericalism is an evil that is present in the Church today, Pope Francis said, and the victim of
this spirit is the people, who feel discarded and abused. 125 Clerical attitude and behaviour of a
parish priest can create aversion and anger in the parishioners which can gradually create
cracks in the parish. Clerical arrogance can create avoidance of the people in listening to
them and involving them into decision making of the parish plans and activities. It can also
123
Letter to the priests on synodal journey, accessed on January 10, 2023, https://www.synod.va/en/news/letter-
to-priests-on-the-synodal-journey.html.
124
Emmanuel Akilan, Is Clericalism plaguing the Church? accessed on January 14, 2023,
https://www.indiancatholicmatters.org/is-clericalism-plaguing-the-church/
125
Pope Francis: The evil of clericalism is an ugly thing, https://aleteia.org/blogs/aleteia-blog/pope-francis-the-
evil-of-clericalism-is-a-very-ugly-thing, accessed on January 1, 2023.
develop into a style of imposing everything upon the people from the part of the parish priest.
The patriarchal mind-set of the clergy does also bypass the service of the women religious
and lacks respect and recognition for them in the parish.
The cancer of clericalism would cause passive and negative indifference among the people
towards the priest and in course of time against the church. For the parish priest to become a
synodal figure in the parish community, he has to strive every way to get rid of clerical
stubbornness and arrogance. Throughout his pontificate, Pope Francis has targeted
clericalism as an illness in the Church, an ailment that pretends “the Church” means “priests
and bishops,” that ignores or minimizes the God-given grace and talents of lay people and
that emphasizes the authority of clerics over their obligation of service. 126 Again, pope
Francis, the prophet of the time calls upon the need for the Church's hierarchy to deal
decisively with the challenge of clericalism. He speaks of clericalism as one of the greatest
challenges that faces the Church today. To respond to this problem, he calls the attention of
the priests towards their duty of rendering service to the laity; in order to help them become
true protagonists of history. Therefore, the priest should be always aware that the culture of
clericalism can break up the parish community but the culture of collegiality can build up the
synodal community.
4.1.3 Careerism
Another tendency that can prevent the parish priest to become a synodal figure is careerism.
The pastor should never look at his priesthood as a career or profession which would lead
him to do the minimum and withdraw to himself and his affairs. The prime duty of the parish
priest is to administer sacraments and other pastoral duties in the parish. If the priest is just
satisfied with administering the sacraments and not available for other pastoral needs of the
people, eventually he may turn to be a job fulfilling priest. He should not be also guided by
the spirt of worldly ambitions and achievements. This tendency can gradually withdraw him
from the people and entrusted pastoral activities and focus upon his personal pursuit which
can gradually lead people away from the parish community. Therefore, as a good shepherd
and true pastor of the priest he should be available and approachable to people anytime. His
service is expected and demanded of anytime and anywhere.
Pope Francis speaks of a plague of careerism on priests. All types of priestly ministry require
“great inner freedom,” the pope said, which calls for “vigilance in order to be free from
126
Clericalism: The culture that enables abuse and insists on hiding it,
https://cruxnow.com/vatican/2018/08/clericalism-the-culture-that-enables-abuse-and-insists-on-hiding-it,
accessed on January 1, 2023.
ambition or personal aims, which can cause so much harm to the church.” 127 He should be,
therefore, a priest and pastor for twenty-four hours a day and seven days in a week and
twelve months in a year. He has to develop the attitude of Jesus, the eternal high priest who
said to the Father, “Behold I have come to do thy will, my God.” (Heb. 10.7) Therefore, in
the process of shaping a synodal community, the parish priest has to consciously and
convincingly shed away his personal ambitions and share his life, time and talents for the
good and growth of his people entrusted to his care in the parish.
4.1.4 Authoritarianism
The usual human tendency is to associate leadership with power and honour. Power is the
ability to dispose of things and persons as one wishes and honour is the desire to be
considered and treated as superior to the others. 128 Following the teaching and example of our
Lord we know that authority in the Christian community is connected with service. Parish
priest has to always remind himself that real authority belongs to God alone.No one can
appropriate it to oneself. A call to priesthood is not a communication of power, but of
responsibility for humble service.
The parish priest is being anointed and authorised by Christ through the laying on of hands by
the bishop and appointed in a parish to serve the people of God. Naturally this places great
demands on him. People do not expect only theological erudition from their priest, but also,
and primarily, ordinary closeness, openness, listening, the opportunity for open
communication among equals, without arrogance or superiority, trust of lay people, a team
spirit, and support of the charisms and activities of believers. 129 The greatest injuries then
occur where there is a rift between priest and lay people. This is gradually shown in the
priest’s isolation and inaccessibility, arrogant communication, political behaviour, lack of
trust in parishioners and avoiding them. When the parish priest becomes authoritarian, begins
to control and over power everything, behaves as the boss, it turns to be a danger to the parish
community.
4.1.5 Lack of Listening and Dialogue
127
Pope Francis calls careerism a leprosy on priesthood, accessed on January 10, 2023,
https://www.ncronline.org/news/vatican/pope-francis-calls-careerism-leprosy-priesthood.
128
Raymond Joseph, “A Minister ordained to be good shepherd”, Vaiharai, Vol.11 No.1
129
Description of the synodal process of the Catholic Church in the Czech Republic, accessed on January 9,
2023, file:///C:/Users/admin/Desktop/synthesis-czech-republic-en.pdf.
The effectiveness of a priest in the parish depends upon how much he is ready and willing to
listen to his people and enter into dialogue with them. Often the complaint of the people is
that priest doesn’t listen to them. A parish priest may fall into the radio mode of only
speaking and not listening to the people, which can take people away from the parish
community. Pope Francis said: "I think that in the pastoral ministry of the Church many
beautiful things are being done, many beautiful things... But there is one thing that we must
do more, even the priests, even the lay people, but above all the priests must do more: the
apostolate of listening: to listen!”130
Now, what may be the reasons that prevent the parish priest from listening. The synodal
discussion report sent from the Catholic Church in the Czech Republic underlines the
following reasons for the lack of listening. Listening is prevented by wholly specific ways of
poor communication, such as lack of understanding, unwillingness, prejudices, incompetence,
inability to take criticism, lecturing, lack of time and interest, and also a lack of knowledge
about something, failure to forgive or fear of rejection. 131 In the long run due to lack of
listening and dialogue will stop the priest from understanding the parishioners, their problems
and difficulties, their needs and necessities so on and so forth.
4.1.6 Discriminating Tendencies
As a true pastor the parish priest should have an inclusive and extensive love for all the
families and every person in the parish. He has to nip in the bud the tendency to discriminate
people on the basis of caste, colour, capability etc… This is a threat to the synodal
community of the parish. A priest who engages in favouritism and indulges in groupism in
the parish may become the cause of disintegration of the parish community. He should keep
guard of himself against persons or groups who try to spread the seeds of discrimination and
division in the parish. Priest should be able to think beyond the discriminating factors and
elements that can create fractions in the parish. For many parishes the discriminating
behaviour of the parish priest has led to divisions in the parish. Pope Francis strongly speaks
against the evil of division that “I ask you to do everything possible to not destroy the Church
with divisions; they are ideological, they come from greed and ambition, they come from
130
Julianne Stanz and Tom East, Accompanying Youth and Young Adults on Their Journey as Missionary
Disciples, accessed on January 1, 2023, https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/
catechetical-sunday/living-disciples/accompanying-youth-and-young-adults-on-their-journey-as-missionary-
disciples.
131
jealousy. And above all to pray, and to keep the founts, the very roots of the unity of the
Church, which is the Body of Christ; which we, every day, celebrate in His sacrifice in the
Eucharist.”132
As we are in the process of synodality and developing a synodal spirituality, the parish priest
has to take initiatives and extra steps to build up the parish community devoid of all kinds of
dividing tendencies within himself and within the parish. From the anti-synodal tendency of
division and discrimination, the priest should move and motivate parishioners to grow in the
synodal spirit of unity and community, spreading the spiritual fragrance of coming together
and being united for the common mission and ministries of the parish. United we grow and
divided we doom should be the spiritual drive of the synodal parish priest and the parish
community.
4.1.6 Judging and Justifying
These are the two wrong attitudes and behavioural patterns a parish priest has to persevere
every way to get rid of in the process of becoming a synodal figure to promote and propagate
synodal spirituality in the parish. Sometimes, the parish priest can be like the Pharisee in the
parable, who judged others in different ways and justified himself in every way (Lk. 18: 9-
14). Therefore, he should not be judgemental in his thoughts, words and deeds which can
gradually stray him from the people and vice-versa. The verse of St. Mother Theresa is
relevant here “For if you judge people, you have no time to love them.” 133 Therefore, unless a
parish priest views his parishioners from their own perspectives and point of view he cannot
understand and love them. He should also get rid of the habit of justifying his standpoints,
position, power, and even his drawbacks. Rather, he should judge himself in line with gospel
maxims and church teachings in order to progress in the path of a synodal figure.
4.2. Importance of Synodal Spirituality in the Parish
In Psalm 133:1 we read that behold, how good and how pleasant it is for brethren to dwell
together in unity! Christian call is to lead a life in communion with the loving Triune God
and in unity with one another. Priestly Vocation of a parish priest is to pave way for the
132
Divisions in the Church keeps People from Seeing the Lord, accessed on January 14, 2023,
https://catholic.net/op/articles/3236/popes-morning-homily-division-in-the-church-keeps-people-from-seeing-
the-lord-.html.
133
https://medium.com/@cioviewssocial/if-you-judge-people-you-have-no-time-to-love-them-24be48a40c9 ,
accessed on January 14, 2023.
people of God to journey together as a community towards the loving Triune God. As the
entire church is in the ongoing process of synodality, it is the turn of the priest to instil in the
life of his people the beauty of travelling together by loving one another, listening to each
other and by building a synodal parish.
4.2.1. Parish as the Local Model of Synodal Church
The mission of the loving Triune God for the humanity is to give fullness of life. God has
established the church and entrusted this mission to the church and she has been engaged in
varied ministries to impart the fullness of life God wants to provide His people. Jesus, our
saviour came to our world that we may have life and life in its fullness (Jn.10:10). Now, Jesus
in and through his paschal mystery gave the fullness of heavenly life and entrusted the church
to continue this life giving mission and lead people to this fullness of life. Now, a parish can
be viewed as a local miniature of the synodal church. The synodal movement in fact starts
and succeeds from the local parish to embrace the entire church in communion, participation
and mission. The theme of the synodal church namely communion, participation and mission
must first be inculcated in our local communities if they are to shape the wider church.
A parish in a particular area is being erected and established in order to avail the fullness of
life, God wants to give His children living in that area. The vocation and mission of the
parish priest is to become alter-Christus by giving the abundance of God’s life through the
communitarian celebration of the life-giving sacraments and discharging diligently the
different spiritual, pastoral, social and so forth ministries entrusted to him in the parish. Jesus,
the eternal high priest who committed his whole life to grant the fullness of life through his
different ministries during his public ministry culminating his sacrifice on the cross to assure
the heavenly life to all his future followers should be always his role model and exemplary
example of St. Vianney, the patron of parish priests and his life should motivate and move
him to commit his entire life to be an instrument of imparting God’s life to His children.
4.2.2 Celebration of Sacraments as Synodal Community
Sacraments are the spiritual sources of synodal spirituality. The synodal community of the
parish is born and built upon the sacraments. The Parish Priest and the presbyterate, who
together foster a common life and priestly fraternity, celebrate the sacramental life for and
with the community, and are called to organise the Parish in such a way as to be an effective
sign of communion.134The celebration of each sacrament brings together the people of God as
a community which shares the communion, participation and mission of divine life. It
nourishes the unity and nurtures the community. The grace received from each sacrament
enables the faithful to journey in the grace of God and growing in deeper communion with
the Lord and one another. A parish community being sustained by the sacraments succeeds to
support each other in the synodal journey. The synodal parish shapes a Samaritan spirituality
of receiving grace and life from the sacraments and radiating that grace-filled life with others
especially the sick, weak and wounded. Sacraments contain life giving oxygen and life
sustaining spiritual proteins. If the parish church is the epitome of synodal community, then
sacraments are the supporting and strengthening sources that sustain synodal unity unto to
eternity.
4.2.3 Participatory Church
The synodal spirituality calls upon the parish priest to make a shift from rigid hierarchical
and pyramidal structures to a participatory process of including and involving all the faithful
in the ministries and mission of the parish. He could implement more effectively the
participatory nature of the parish in smaller units like Basic Christian Communities, where
every member has participation, involvement and responsibility. He can also include all the
members of the parish both men and women in decision-making process of the Church.
Synodal spirituality invites us to form and foster an inclusive and participatory church. There
is a deep longing for a participatory church today. All the faithful too are constituted as a holy
and royal priesthood and therefore they share true equality with regard to the dignity and the
activity common to all faithful for building up of the body of Christ.135
Clerical tendencies can marginalize the participation of the lay faithful and make them look at
the parish as an institution run by the parish priest. As sharers in the role of Christ as priest,
prophet, and king, the laity have their work cut out for them in the life and activity of the
Church. Their activity is so necessary within the Church communities that without it the
apostolate of the pastors is often unable to achieve its full effectiveness.As far as possible the
134
The Congregation of the Clergy, Instruction “The pastoral conversion of the Parish community in the service
of the evangelising mission of the Church”, accessed on January 14,
2023,https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2020/07/20/200720a.html.
135
Vatican Council II, Lumen Gentium, 32.
laity ought to provide helpful collaboration for every apostolic and missionary undertaking
sponsored by their local parish.136 Laity with a genuinely zealous spirit contributes what is
lacking in the ministry of the parish priest. Parish Priest, in turn, should bring up lay leaders
from the parish so that they can participate more actively in the parish activities. Empowered
by the gifts of the sacraments and their own personal talents and skills, it is the laity that can
ably bring the good news of Jesus to bear upon the fields of business and politics, of
education and health, of mass media and the world of work. This is their common vocation to
be Gospel leaven in their own milieu. It requires a spirituality of discipleship. This movement
is from non-involvement to co-responsibility and participation.137 As a synodal figure in the
parish, the priest joins hand with the people of God to build the parish as a community, which
has its model in the communion of the Triune God, which means to develop authentic
relationships founded on love, transparency and openness.138
4.2.4 Pilgrim Church
The image of pilgrimage and journeying together is important. The Christian life is a
pilgrimage here on earth. We are constantly on the move but we journey together. There are
two ecclesiological themes associated with the pilgrim people: Communion and People of
God. Communion is primarily relational – how the members of the pilgrim community relate
to one another and with the Triune God. People of God is mission-oriented: participation in
Christ’s prophetic, priestly, and kingly or servant mission. 139 Thus, we can say that the
synodal Church is a pilgrim community whose members live in communion and participate
in Christ’s mission as a priestly, prophetic and kingly people of God.
The role of the parish priest is to convince and commit his people that they are pilgrims
called to travel together towards their heavenly home land. As Christians, we are a pilgrim
people. We are always journeying to that most sacred of place, our Heavenly home. 140 Our
entire Christian life is a pilgrimage and our end destination is Heaven. In this heaven ward
journey the church has entrusted her children to the parish priest to feed and sustain the
136
Pope Paul VI,Decree on the Apostolate of the laity,10, accessed on January 15, 2023,
https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-
ii_decree_19651118_apostolicam-actuositatem_en.html.
137
EphremNariculam, Spirituality of Parish Priests - In the Pluralistic context of India: A Pastoral and Socio
Cultural Approach, (Bangalore: St. Peter's Pontifical Institute, 2004), 69.
138
139
Father Amado Picardal, A Synodal Church: The Church as a Pilgrim People, accessed on January 13, 2023,
https://www.licas.news/2021/10/27/a-synodal-church-the-church-as-a-pilgrim-people.
140
We are a pilgrim people, accessed on January 13, 2023, https://diocesan.com/we-are-a-pilgrim-people.
people of God with the Divine Word and the Sacrament of the Eucharist. The priest having
the mind of the Good Shepherd Jesus, being with the people as counsellor, comforter and co-
traveller.
4.2.5 Role of Religious
The religious life is the beautiful face of the profound witnessing of Christian life and love.
The presence and ministry of the religious in the parish contributes to the growth and
wellbeing of the community. The religious sisters who have consecrated their life to Christ
and are being send to the parish assist the Christians to grow closer to Christ. Addressing to a
group of Dorothean Sisters, Pope Francis said that Institutes of religious life are “repositories
of a great heritage and of a rich tradition of synodality,” noting that “walking together, with
Christ and in the Spirit, constitutes the essence of Christian religious life.” Walking together
in the Spirit, he said,” imprints a style of communion and participation marked by
mission.”141 Therefore, the mission of the consecrated in the parish is to walk with Christ
through their vowed life and walk along and amidst with the people of God through their
various ministries in the parish community.
The religious who have vowed to follow Christ more intimately can inspire and instil a
deeper desire in the faithful to follow Christ. They can be solacing symbols of Christ to the
faithful who are in pain and strain. They could be effective instruments of drawing the youth
to Christ through their sacramental and spiritual life. Their Christ-centred catechetical classes
can create love for Christ in the children and lead them to experience him in the sacraments.
The mothers turn to them in the struggles and hurdles of their life and the religious can
extend a helping hand to transform them to become true Christian mothers leading their
family closer to Christ.Through frequent family visits they can bring back the strayed
families back to parish community. Collaborating with the parish priest and co-operating in
different parish ministries they fulfil an important role in creating a synodal parish
community. The synodal spirituality for the religious sisters in the parish can be best lived
following the insight given by St. Theresa of Avila to her sisters….
Christ has no body now but yours

No hands, no feet on earth but yours
141
Pope Francis: Walking together is essence of the religious life, accessed on January 13, 2023,
https://www.vaticannews.va/en/pope/news/2022-03/pope-walking-together-is-the-essence-of-religious-life.html.
Yours are the eyes through which He looks compassion on this world
Yours are the feet with which He walks to do good
Yours are the hands with which He blesses all the world
Yours are the hands, Yours are the feet, Yours are the eyes, You are His body
Christ has no body now on earth but yours142
4.2.6 Ministerial Priesthood to Serve the Common Priesthood
The synodal process and synodal spirituality invites the priests especially the parish priests to
deepen their conviction that their call and mission of their ministerial priesthood is to serve
and strengthen the common priesthood of the people of God. The Holy Spirit through the
synodal spirituality enlightens the priests that their vocation and existence has no relevance
and significance if there is no people of God. The Second Vatican Council document on the
life of the priests, PresbyterorumOrdinis, guides us in this direction that the ministerial
priesthood finds meaning at the service of the common priesthood. The ministerial
priesthood has to bring out the various gifts found in faithful and nurture the lay leadership by
giving them responsibility and participation in the parish pastoral ministry.143
In Baptism, a Christian is called to holiness and he/she shares in the priesthood of Christ.
Baptism is the important sacrament which leads a Christian further to receive other
sacraments. In Baptism, the faithful are consecrated us as a royal priesthood (1Peter 2: 9).
The priest has to realize this fundamental call of everyone (LG #9). He has to understand that
his ministerial priesthood finds meaningful and fullness only when he recognizes the
priesthood of all.
“His [Priest’s] participation in the priesthood of Christ by the virtue of the sacraments such
as baptism and priesthood becomes relevant and meaningful only to the extent he promotes
the priesthood of the lay faithful and collaborates with them in the up building of the
Kingdom of God.”144
This realization must lead him to promote the common priesthood of the baptized to share in
his parish pastoral ministry with the laity. Only by involving the laity in the pastoral ministry,
a pastor can promote the priesthood of the baptized.
“The Second Vatican Council called for greater participation of the laity in their local parish.
The Council states that pastors were never intended to shoulder all parish responsibilities.
Rather they should work with the laity and identify the laity can contribute to the parish life.
142
St. Therese of Avila, Christ has no body but yours, accessed on January, 13, 2023,
https://catholic-link.org/quotes/st-teresa-of-avila-quote-christ-has-no-body-but-yours.
143
Catechism of the Catholic Church, 1547.
144
Devaraj S, “Emergence of Lay Leadership in the Christian Communities,” Vaiharai 8(2003), 11 - 12.
Pastors are called to promote the dignity of the laity, enter into dialogue, give them
opportunity to freely express their opinions, and to follow up on their suggestions.” 145
In brief, by promoting the common priesthood parish priest can provide ample opportunity
for the laity to train themselves to do the pastoral ministry because training and on-going
formation keeps the continuity of ministry. Moreover, the formation of pastoral teams in the
parish gives chances for the laity to exercise their priesthood. Thus, the vocation of the
ministerial priesthood is to serve the people of God and enable them to exercise their
common priesthood by involving them in the different ministries of the parish.
4.2.7 The Parish Priest as the Co-Traveller in the Heavenly Journey
The profound spiritual experience of the Christian community is the perennial presence of the
parish priest throughout their life as spiritual guide, fatherly figure and constant companion
and co-traveller. The Christian faithful encounter and experience the spiritual accompaniment
of the parish priest from his/her birth to death. The parish priest is called and commissioned
by his priestly vocation and mission to be a co-traveller with the Christian brethren
throughout their lives. Pope Pius XI in his encyclical on priesthood beautifully presents this
spiritual insight that thus the priest accompanies the Christian throughout the pilgrimage of
this life to the gates of Heaven. He accompanies the body to its resting place in the grave with
rites and prayers of immortal hope. And even beyond the threshold of eternity he follows the
soul to aid it with Christian suffrages, if need there be of further purification and alleviation.
Thus, from the cradle to the grave the priest is ever beside the faithful, a guide, a solace, a
minister of salvation and dispenser of grace and blessing.146
Conclusion
The significance of the synodal spirituality is expressed in its rays of importance shining forth
and the task of the parish priest is to accompany the people of God and radiate the fragrance
of this spirituality to the parish community. In order to foster the synodal spirituality in the
parish, the parish priest has to guard off himself from the challenging evils that prevent its
growth and glow, and enthusiastically engage himself to accelerate its effective grace to
empower the synodal parish to grow in communion with God and one another, profoundly
participating in the various ministries of the parish in order to fulfil the salvific mission of
Christ in the personal life and in the parish level at large.
145
Leonard Doohan, Laity’s Mission in the Local Church: Setting a New Direction (San Francisco: Harper &
Row Publishers, 1986), 34.
146
Pius XI, Encyclical on Priesthood (Rome: 1935), 19.
General Conclusion
Journey is the most common phenomenon in our lives and in this universe at large.
Everything and everyone is on a journey. Our universe has been going through a voyage of
millions of years. Our mother earth has been on an ever-moving journey. Sacred scriptures
especially the Holy Bible is the profound pilgrimage of the people of God over the centuries.
The heavenly journey of the mother church along with her children is moving towards the
great jubilee of two thousand years. Personally our Christian life is a beautiful journey from
God to our mother’s womb, from the mother’s womb to our natural family and onward.
Through baptism our life got a new dimension to begin a new journey with Christ in the
cradle of the mother church. Attuned with the plan of God I realised that the Lord called me
to begin a vocational and priestly journey with him. This journey further led me to
accompany the people of God in different parishes. Therefore, when I reflected on the
synodal journey I realized that the parish is the best place to start afresh this synodal journey
being a pilgrimage towards God with His people.
The proclamation of the Holy Father for a synodal church beckons the people of God to
travel together in communion, participation and mission. This prophetic call can be best lived
out in a parish community by listening and being led by the Holy Spirit, and strengthened by
the Word of God and sustained by the sacraments. We want to be sensitive to the Holy Spirit,
who does not cease in every age to bestow on Christ’s Church specific gifts of his love meant
for the service of the community.147It is farther a life led listening to one another. We want to
develop a culture and spirituality of mutual listening, which demands and enables the
freedom to express one's opinion and openness to learn lessons from brothers and sisters in
faith in the parish.148Synodal spirituality is ultimately an invitation to travel together being a
good Samaritan to one another in our heavenly journey and towards our final destination,
God Himself. The significance and radiance of synodal spirituality is being radiated and
permeated in the parish community when all the faithful live in communion with God and
one another, and actively participating in the common mission expressed through different
ministries of the parish.
Now, through this dissertation I have researched into how the parish priest being a synodal
person can radiate the synodal spirituality in the life and mission of the parish community.
147
2023, file:///C:/Users/admin/Desktop/synthesis-czech-republic-en.pdf .
148
Ibid
The parish priest is being anointed and appointed in a parish to animate and accompany the
synodal people in the parish as the passionate pastor and the good shepherd after the role
model of Jesus himself who has called him to share in his eternal priesthood. The mind of the
mother church for a parish priest is that he should become alter-Christus in the parish
bringing fullness of God’s life to the community after the exemplary example of St. Vianney
the Cure of Ars and the patron of parish priests. For this reason, we have to renounce in the
parish the mentality and practice of manipulation, superiority, fear, distrust, abuse of power
from the part of the parish priest. 149When he is able to imbibe into his life the synodal
spirituality lived out by Christ and translate that spirituality like Vianney into his pastoral
ministry he can attentively accompany the synodal parish community and transform his
community as that of first Christian community being united one in mind and heart in
communion, participation and common mission on the way to heaven. Thus, the synodal
parish animated by Christ and guided by the Spirit, strengthened by Word and Sacraments,
accompanied by the priest being true pastor, teacher and healer renews, reforms and
transforms the whole parish community to the body of Christ continuing the mission of Christ
travelling together towards heaven to meet their God and Lord.
149
Ibid

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Synodal Spirituality - A Journey Towards God with His People: Its Importance and

A Paradigm for Parish Priest

Meaning of the Terms

Biblical Foundation of Synodal Spirituality

1.1. Synodal Spirituality in the Old Testament

2.2 St. John Maria Vianney: Another Historical Synodal Model

3.1 A Person Guided by the Spirit and Formed by the Word

3.2 Love for Jesus and his people

3.3 A Person of Service and Simplicity

3.4 Love for the Church and Her Teachings

3.5 A Bridge-builder (Mediator) between God and His People

3.6 A Medium of Unity and Building up Community (Ministry/Role of Priest)

3.8 Effective Conducting of Basic Christian Communities

3.9 Strengthening the Faith of the Growing Generation

3.10 Youth Animation for Building up the Parish

3.11 A True Pastor, Teacher and Healer (Characteristics of priests)

3.12 Relationship with Other Denominations and Religious groups

3.13 Priestly Vocation to Promote a Synodal Spirituality

Challenges and Importance of Synodal Spirituality

4.1 Priestly Challenges against Synodal Spirituality

4.1.1 Self-Centredness and Individualism

4.1.5 Lack of Listening and Dialogue

4.1.6 Discriminative Tendencies

4.1.7 Judging and Justifying

4.2. Importance of Synodal Spirituality in the Parish

4.2.1 Parish as the Local Miniature of Synodal Church

4.2.2 Celebration of Sacraments as Synodal Community

4.2.3 Pilgrim Church

4.2.4 Participatory Church

4.2.5 Role of Religious

4.2.7 The Parish Priest as Friend and Co-traveller

Meaning of the Terms

Parish is a place of lived experience of a Christian in the Catholic Church. It consists of a

Biblical Foundation of Synodal Spirituality (better begin on new page)

1.1 Synodal Spirituality in the Old Testament

1.1.1 The Beginning of the Synodal Journey in the Bible

1.1.2 Call of Abraham- Launching a New Synodal Journey

1.1.3 Israel: A Paradigm of Synodal Exodus

1.1.4 Setting Apart Priests to build up the Synodal Spirituality

1.1.5 Commissioning Prophets to Strengthen and Safeguard the Synodal Community

1.1.6 Anointing of Kings towards Strengthening Synodal People

1.2 Synodal Spirituality in the New Testament

1.2.1 Incarnation: A New Beginning of the Synodal Journey

1.2.2 Jesus and the Apostles: A Synodal Community

1.2.3 Institution of the Eucharist: An Invitation to follow a Synodal Life

1.2.4 Establishing Ministerial Priesthood to Continue the Synodal Spirituality

1.2.5 Emmaus Event: A Paradigm Text for the Synodal Journey

1.2.7 Pentecost: The Official Inauguration of the Synodal Movement

1.2.10 The End Point of the Synodal Journey

Two Pioneering Historical Synodal Models for Parish Priest

2.1 St. Vincent de Paul

2.1.1 State of Priesthood During Vincent’s Time

2.1.2 Purpose of Joining Seminary

2.1.4 A Synodal Model of Parish Priest

2.1.6 Training of Priests to serve People of God

2.1.7 Involving Women in the Ministry

2.1.8 Founding a Synodal Missionary Priests Congregation

2.1.9 Embarking on a New Journey in the Consecrated Life

2.1.10 A Priest for His Time, A Model for our Time

2.2 St. John Maria Vianney: Another Historical Synodal Model

2.2.1 Background of the French Church at Vianney’s Time

2..2.2 His Upbringing and Priestly Formation

2.2.3 Appointment in Ars – Beginning of a Long Synodal Journey