Projects
A common response by Christian Churches to the great challenges of each time: Synodality (method) and Identity (model)
For Lima's document (1982), “synodality” has three dimensions: “personal”, “collegial” and “community”.
Today's problems are as complex as they are global, with planetary crises such as the health crisis, the environmental crisis, the economic and social crisis, the migration crisis, the refugee crisis, the crisis of international political institutions, the crisis of democracy, the crisis of minorities, the crisis of human exploitation or the religious crisis. Humanity has never faced so many and serious threats as today, climate change; scattered wars; nuclear war; NBIC (nanotechnologies, biotechnologies, artificial intelligence, cognitive sciences, neurosciences); digital battles; digital control by States; transgenic babies; experiments with hybrids; uncontrollable migrations; the techno-economic-political struggles for global supremacy; the drugs; global structural injustice; the trampling of human rights.
The origin of the planet's major global problems is human, "anthropogenic" and, therefore, Francis proposes urgent intervention in these areas of human life and the planet: 1. the global climate crisis; 2. the growing technocratic paradigm; 3. the fragility of international politics; 4. international conferences on the problems and results to be expected; 5. spiritual motivations: a "situated anthropocentrism".
To face the fragility of world politics, Francisco insists that "it is not enough to think about the balance of power, it is also necessary to respond to new challenges and react with global mechanisms to environmental, health, cultural and social challenges, above all to consolidate respect for most basic human rights, social rights and care for our common home."
French economist Gaël Giraud proposes that another type of economic globalization be proposed, with the necessary energy transition, and another type of globalization, which considers the viability of a shared world, structured by international institutions that are capable of taking charge the global assets that belong to humanity: “the Amazon, the seabed, the atmosphere, fishing reserves, fresh water, space, among others.
Contemporary globalization itself is, in the words of Ruy Blanes, “covered by the multiplication of stances: transnational movement, global consciousness” and incorporates “complexities, ironies and contradictions that, deep down, constitute it as a contemporary phenomenon. If, at first, we thought that globalization would result in a process of standardization, today we realize how wrong we were”, because, for anthropologist James Ferguson, “contemporary globalization suggests, above all, an overlapping of spaces, enclaves and mobilities”.
It may seem like an impossible utopia, but if Christian churches propose it, as a starting point for a revolution of humanity, it would create an ethical and spiritual duty for humanity to commit to it. For Francisco, it is necessary for each Christian to allow themselves to be affected, so that later, in the words of the philosopher Hans Jonas, we move to act in such a way that the effects of our action are compatible with the permanence of an authentically human life on Earth.
LusoGlobe Research in Charge
Start
01 March 2023End
28 July 2028Researchers
Luís Cruz
Associated Missions
Themes or Areas of Application: Person, Identity, Dignity, Body, Freedom, Human and Peoples' Rights.
Study phases:
First phase: theological and biblical foundation of synodality and identity;
Second phase: survey of the different experiences of synodality, their characteristics, qualities and identified limits;
Third phase: approach to human identity, in its dignity, freedom, corporeality, culture, rights and faith as a model of Christian intervention;
Fourth phase: approach to synodality as a method of communion and common instrument of Christian intervention;
Fifth phase: how to articulate the different Churches and how to discern the form, timing and objectives of common intervention;
Sixth phase: what type of common intervention can be proposed to the different Churches.
Objectives/Activities: Conference Cycle or Congress, Book
Outputs
Questions to be answered by the study? What concept and model of synodality should be adopted? What is its biblical, theological and ecclesiastical foundation? Is the convergent objective of the churches the return to the purity of the apostolic church and its synodal model, or the response of the Christian churches to the challenges posed by the spiritual, social and cultural changes of this time? What is the role of theology? What is the role of ethics and morals? What is the role of sociologies and philosophies of religion and the religious? What is the role of canon or ecclesiastical law? What common challenges are posed to morals: new family structures, sexuality and gender identity; and moral rupture: euthanasia and abortion? What common challenges are posed by respect for the common home of humanity, the environment, integral ecology and climate change? What common challenges are posed at the political level: disintegration and politicization of the UN; quality of freedom and democracy; Rule of law; democracy and power; quality of education and health; free, responsible and truthful social communication; allocation of goods to everyone’s needs; Social integration and respect for differences; Implementation of intergenerational, cultural and spiritual justice policies? What common challenges are posed by the values: of human life and human and peoples’ rights; solidarity and integration; more supportive, integrative and fair societies; social and political inequalities; of Peace; valuing and supporting the elderly and dependents; the appreciation of work and a decent salary? What common challenges are posed: by migration and emigration; human trafficking? What common challenges are posed: for religious freedom; for coexistence between religions; respect for baptism and the common priesthood of Christians; dichotomy between service and power within churches; new directions and paths; Does religious discourse converge with the internal practice and example of Christians? How can the model of synodality influence a common reading and response of Christian churches to the big questions and big challenges (global and local) of today and the future? What is the value of cultural, political and social influences in defining the objectives to be achieved with the intervention of churches in resolving conflicts? Will the intervention give priority to the areas of influence of each church and the intervention capacity already present in each location? Which reading key should I use and at what level should the answer be given? At a global or local level, involving local structures? How can this ecclesial model deepen the dynamics and theological content of ecumenical dialogue, strengthen trust and collaboration between different Christian sensibilities, and promote and enhance a unique, Christian response to the great challenges and problems of today’s societies and the global world? ? Is the objective of synodality, by illuminating and equipping the ecumenical path of Churches and ecclesial communities with diverse and comprehensive human and cultural tools, to achieve full unity or ecclesiastical communion? Will it be unity in diversity? Or a fusion of different Christian ecclesiastical traditions? Or the unity in the multiplicity of its expressions? What is the validity and legal and pastoral value of the Synods’ decisions? How will synodal dynamism allow the participation and co-responsibility of ‘all’ the baptized, in the aim of achieving full and visible unity in Jesus Christ? What authority will each baptized person have, their own or delegated? How does synodality coexist with dissent or opposition? Is consensus or unanimity objective, in the logic of the Jerusalem council?