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This article argues that Pope Francis’s conviction that the Holy Spirit guides the synodal journey represents a creative reception of the Second Vatican Council. By highlighting the Spirit’s agency, Francis offers an alternative to Lumen Gentium’s often ornamental pneumatology. While thus confirming the council’s theological rather than institutional understanding of the church, he complements its christocentric focus. Moreover, by imagining synodality as a journey of dialogical listening and discerning, the pope emphasizes the practical dimension of ecclesiology, something that recalls the council’s pastoral spirit.

The ten-year Francis pontificate represents a fresh reception of the Second Vatican Council. The full dimensions of this reception can be apprehended through the lens of synodality, the leitmotif of the Francis papacy. This article will consider four features of synodality exhibited in the papal magisterium of Pope Francis that help us appreciate the ways in which Francis has creatively received conciliar teaching and advanced the conciliar agenda.

During his pontificate, Pope Francis has both broadened and enhanced the concept of synodality and the synodal process to involve “especially those on the periphery who are often excluded and forgotten” (Vademecum) and even those who have left the church. This thrust toward maximum participation and inclusion will necessarily give rise to divergences and conflicts regarding theological issues. This article explores how the use of new media, following the vTaiwan model, can be a means to go beyond an impasse and discern the consensus fidelium. vTaiwan is an online-offline discussion platform established by the government and activists in Taiwan to promote participatory governance.

This article offers an appreciative but critical appraisal of Ignacio Ellacuría’s concept of “the crucified people,” which identifies the oppressed peoples of history with both Jesus and the Suffering Servant. In formulating his concept, Ellacuría does not sufficiently delineate the potential volitional differences between Jesus, the Servant, and the crucified peoples of history. As a result, the symbol of the crucified people can present potentially distorted understandings of the relationship between suffering and redemption, distortions that Ellacuría himself would disavow. After surfacing these concerns, I argue that broadening the symbolic framework of the symbol of the crucified people to include not only Jesus and the Servant but also the figure of Abel can protect against these potential distortions.

This article argues that Pope Francis adopts a practice-focused approach to synodality, and it examines key elements of that approach, including the practice of ecclesial discernment, and the requirement that the church read the signs of the times in the light of the Gospel.