Walking Together in Communion: Asia’s Journey of Faith, Dialogue, and Renewal

Father Clarence Devadasan from Malaysia, representing the Federation of Asian Bishops' Conference (FABC) Synodol team, reported on synodality in Asia. He stated that synodality, defined as 'walking together as a church in communion, participation, and mission,' has found fertile ground in Asia, a continent marked by religious pluralism, cultural diversity, and complex socio-political realities. Its impact is particularly profound due to the region's unique ecclesial and societal context. He outlined six positive impacts and six challenges for synodality in Asia.The positive impacts include a renewed emphasis on inter-religious and intercultural dialogue, essential for peaceful coexistence in a region where Christians are often minorities. It has led to the empowerment of the laity, especially women and youth, in church leadership and decision-making, affirming their baptismal dignity. Synodality has strengthened local churches by encouraging them to articulate unique challenges, leading to contextualized theology. It has sparked spiritual renewal, with basic Christian communities transforming into human and ecological communities. Digital platforms have become vital for engagement, especially among the young, enabling broader participation. Finally, the process has strengthened continental bonds and inspired deeper collaboration across Asia, coinciding with FABC's 50th anniversary.Challenges include conceptual ambiguity, as the term 'synodality' is difficult to translate and communicate across diverse linguistic and cultural landscapes. Clericalism and resistance to change pose a significant hurdle, as some clergy perceive it as a threat to traditional authority. There is a pressing need for formation and capacity building for clergy, religious, and laity to ensure meaningful engagement. Minority status and political pressures in regions with religious extremism limit public expressions of synodality. Structural limitations mean many dioceses lack the infrastructure to sustain synodal practices, requiring renewal and a shift towards participatory leadership. Lastly, economic and technological inequalities risk excluding the poor and marginalized from the synodal process.