This paper works from the ITC document, Synodality in the Life and Mission of the Church (2018), to outline four essential components of an emergent theology of synodality: the claim that synodality is constitutive of the Church, an ecclesiology of communion, the ecclesial title People of God, and the sensus fidei. The paper then critically assesses the interplay of these four elements in the ITC document, along with the Vademecum and the Preparatory Document which were disseminated with the beginning of the synodal process itself (2021). Certain issues from this interplay, it is argued, require further reflection as this emergent theology develops: the theological weight of consensus, the degree to which belonging to the Church is (or is not) essentially discursive in character, how the sensus fidei seems to imply that the practice of the faith is an integral element of meaningful synodal participation by Catholics, and indeed, finally, the participation of those who do not bear the name of Christian.

‘Synod’ and ‘synodality’ have become synonymous with Pope Francis. Since Pope Paul VI instituted the Synod of Bishops as a permanent office in 1965, there hasn't been any pontificate that has given these matters as much profile and attention as his has. Why is this the case, and what is Pope Francis’ vision for a synodal Church? More fundamentally, what is synodality, according to tradition of the Church, and Pope Francis? Several years into both local and global synodal-type processes and formation gatherings, it seems many people, even prominent Church leaders, readily admit that they still do not fully understand it. For this reason, this article sets out to provide a general overview and introduction.

Discipleship is a key topic for the worldwide Anglican Church. Approaches to Christian learning have varied over the centuries. The time has come to liberate Christian formation, education, and training from the constraints of the clergy and laity dualistic narrative, where lay people are defined negatively as Christians who are not clergy, not ordained, and not qualified. Inequality of discipleship exists in this clergy/laity disposition. The laity need to be educated. The paper explores the biblical, theological, and educational background for the need to emancipate Christian learning in parishes from the ‘lay’ era, with its limitations on Christian growth, to another ‘discipleship’ era where equality of discipleship exists, like the early church prior to around 96 ce. Disciples know that they are learners and ministers and engage in Christian learning as people who are ordained through baptism-confirmation, commissioned through Holy Communion, and qualified through their Christian faith, abilities, and skills, uniquely participating in the missio dei. The implications are discussed and illustrated in three practical examples of ‘emancipatory space’: A Learning Community Approach; Theology and the People of God; and Democratizing Christian Learning. The Church is called to help people become and be disciples, not laity!

People of God is a well-known biblical term used to describe and understand the inclusive, holistic and serving nature of the Christian Church. Currently, members of the worldwide Anglican Communion are discussing discipleship and ministry. This paper explores the deep connection between describing the church as the People of God and the practice of discipleship and ministry. That exploration occurs through an examination of the considerable literature on the topic, and by discussing discipleship and ministry in light of understanding the church as the People of God. Discoveries made from the journey may surprise. Suggestions for church practice emerged with implications for: ecclesial language; parish ministry and mission; the processes of Anglican Diocesan Synods; and potential outcomes for the 2022 Lambeth Conference.

The language of “People of God,” which exemplifies the radical shift in ecclesiology found in the documents of the Second Vatican Council, not only has gained a predominance of use in contemporary Roman Catholic theology, it provides a vocabulary with which to explore the identity of the Roman Catholic laity, particularly as they relate to the scripturally-grounded titles of “King,” “Priest,” and “Prophet.” This article considers the implications of this identity in contrast to the Institutional ecclesiology with which it competes in the conciliar documents as well as in many official statements since Vatican II. Viewing these titles from their roots in Hebrew and Christian Scripture opens new avenues of empowerment for the laity and for transforming the whole Church.