PRESIDENT John F. Kennedy, in his inaugural address of 20 January 1961, famously challenged Americans: “Ask not what your country can do for you — ask what you can do for your country.” Kennedy aimed to promote civic duty and sound patriotism. As the process for elections to the new General Synod begins today, leading to the inauguration of the Synod on 16 November, we might pose a similar question: Ask not what the General Synod has done for you, but what you can do for the Synod.
The General Synod, consisting of three “Houses” — Bishops, Clergy, and Laity — is the governing body of the Church of England at the national level. Diocesan bishops are ex officio, while a small number of suffragan bishops are elected by their peers. The Synod legislates, under Parliament and the Crown, on matters that affect the whole Church, and which are not the prerogative of diocesan synods and diocesan bishops — mainly on doctrine, liturgy, finance, ministry training, and relations with the organs of State and with ecumenical partner Churches.
On some matters, diocesan synods are consulted and their views count. The House of Bishops controls business regarding doctrine, liturgy, and ministry, but has to seek the Synod’s consent for its proposals. After due process, the Measures passed by the Synod become part of the law of the land. But the Synod also has a reflective, deliberative part to play with regard to the Church’s policy and priorities. Its business is framed by worship and prayer. Its proceedings are normally conducted in a thoughtful and courteous manner.
SYNODALITY is common to all the historic church traditions, but its form varies according to a Church’s history and polity. Pope Francis drove through a renewal of synodality for the Roman Catholic Church, seeking to overcome a crippling “clericalism” by involving all the faithful in that Church’s governance, though final decisions are retained for the episcopate under the Pope.
Synodality is a matter of principle, belonging to the very nature of the Church as the body of Christ, in which every baptised member has a part to play. Synodality is premised on every member sharing responsibility for the life and mission of the Church under God.
Another word for synodality, with a slight difference of emphasis, is “conciliarity”. Conciliarity refers to the “councils” of the Church, and it is the early “ecumenical councils”, such as Nicaea I (in AD 325) and Chalcedon (in AD 451), that probably spring to mind. Pope Francis may have chosen the term “synodality” to avoid confusion with the modern councils of the RC Church, especially the Second Vatican Council (1962–65).
But there have been many regional and local “councils” in the Church’s history. While in general usage “synod” may suggest significant participation by the non-episcopal clergy and by lay people, “council” may suggest, rather, a dominant part for the bishops (though, historically, emperors and other rulers have played a leading part, while theologians have also participated).
The principles underlying conciliarity/synodality were forged in response to the most serious trauma of the Western Church before the Reformation. In 1378, the papacy split into two, and later three, rival popes, fragmenting Christendom at every level. In the absence of a functioning papacy, only a council could resolve the crisis. Intense work in theology and political philosophy came to fruition when the Council of Constance reunited the papacy in 1417.
The principles that underlie conciliarity/synodality are: (i) constitutionality (the scope and limits of authority are laid down; no one is unaccountable); (ii) representation (every sector of the Church should have a voice); (iii) consent (“What affects all must be agreed by all”); (iv) the common good of the Church is our guide and goal; (v) unity in the eucharist (a synod/council is an expression of eucharistic unity). Potential members of the new Synod may care to bear these principles in mind.
FOR many active Anglicans, an audit of “what the Synod has done for them” would induce mixed feelings, especially for laity and clergy labouring in areas that have lost clergy to “hubs” and “resource churches”, separated by distance from where their own mission and ministry is taking place “on the ground”.
If we ask ourselves, “What can I do for the General Synod?”, there are several overlapping possibilities. First, keep informed about the national affairs of the Church (the Church Times provides briefings); second, nominate a suitable person for election, and perhaps stand for election yourself; third, as an elector, vote with discernment, being alert to hidden agendas; fourth, if elected, keep in mind the common good of the Church.
Finally, remember that the national level is not the heart and centre of the Church. The language of “the centre” is inappropriate. If anything is the centre, it is the parish. The doctrine of subsidiarity teaches that the supposedly “higher” level exists entirely to serve and support the supposedly “lower” level, and that only the “lower” level knows what its needs are. The Church’s centre is everywhere, throughout the land, and its circumference nowhere, for it is open to all.
The Revd Dr Paul Avis is honorary professor in the School of Divinity, University of Edinburgh, Editor-in-Chief of Ecclesiology, and author of Shaping a Church of Ethical Integrity: Groundwork for a church rebuilt (SCM Press) (Comment, 2 January; Books, 10 April).