The Church, as understood in Catholic theology, is a complex and multifaceted reality. It is primarily studied by the theological sciences but also by other humanities and empirical sciences. In particular, this article highlights psychology and sociology as disciplines that address the issue of interpersonal communication. Historically, this community has pursued a specific goal, while its characteristic features resemble those of other communities. A key element that describes human communities today is interpersonal communication, which is viewed as a form of connectedness, mutual interaction and the exchange of ideas. In broader terms, it serves as a means of building interpersonal relationships. From an ecclesiological perspective, interpersonal communication can be understood in two dimensions: the vertical dimension, which refers to the relationship between God and humans, and the horizontal dimension, which pertains to relationships among individuals. This article will primarily focus on the latter aspect, regarded as a fundamental factor influencing the shape and significance of the contemporary Church.

Launched in the Roman Catholic Church in 2021, the synod, whose motto is ‘For a Synodal Church: Communion, Participation, and Mission’, set out to achieve various goals, but it aims primarily to initiate processes that will profoundly transform the existence of the community. The institution of the synod should bring forth a universally valid, evangelical attitude of synodality as a constitutive dimension of the Church. According to Pope Francis, one should seek to change the Church’s style of being – in thought, speech and action – so that it may inspire social change in the world (Francis 2013:239). The papal call envisions a new existence of the communities ad intra and ad extra, that is, in its internal, organisational and pastoral functioning and in its friendly relations with other religions and cultures. It may be added that a similar transformation had already been advocated by the Second Vatican Council, where instead of the traditional notion of the Church as societas, it would be referred to as the People of God. This implied a new mode of existence and a new kind of relationship for all its members, who were to transition from the historical societas towards a mutual communio in the Holy Spirit (Second Vatican Council 1964:4).

The renewal of the Catholic Church can be achieved through profound change in the consciousness of believers, both clergy and laity and their mutual relationships. It follows that at this point – given the ongoing synodal process – interpersonal communication is crucial in order to appreciate the current situation and put forward real and fruitful changes. When initiating the synod, Pope Francis identified three essential elements on which the evangelical formation of a proper existence is founded: encounter, listening and discernment (Francis 2021). The premises of the synod’s preparatory document should also be noted: the level of style in which the Church lives and works, the level of ecclesial structures and processes in which the nature of the Church is expressed and the level of synodal processes and events in which the Church is convened (Secretary General of the Synod of Bishops 2021). These points form the structure of this article, which addresses the transformation of the Church in the synodal process, with the aim of demonstrating that interpersonal communication is a key tool in the pursuit of that goal.

As regards specific scholarly definitions, the concept of interpersonal communication emerged as early as the turn of the 20th century (Cooley 1983:54). In etymological terms, it denotes conversation, exchange and connectedness, that is, a form of bilateral or multilateral interaction between persons. First and foremost, such an exchange involves a dialogue in which thoughts, feelings or attitudes are conveyed. Speech is a peculiar game in which the speaker communicates a specific message to the listener, and the latter receives it and responds with a specific message as well. Communication proper occurs when the speaker (sender) and the listener (recipient) swap their roles (Adler, Rosenfeld & Proctor 2020:32–35). In effect, the communication process is an opportunity to exchange thoughts and express one’s emotions and, in a sense, one’s identity. It is, therefore, a space where one can engage in self-expression and receive the same in return, thereby enabling people to know one another (Walker 2014:142–143).

It is important to remember that this process may be verbal (text, word) and non-verbal (gesture, facial expression). In practice, it is the non-verbal sphere, which most often lends meaning to the utterances, depending on the tone or pitch of voice, facial expressions, head movements and, of course, the context in which the communication takes place (Hall, Horgan & Murphy 2019:271–294). Verbal communication relies on thought processes externalised through speech, symbols and sounds. This generates a broad scope for expression that enables feelings and emotions to be articulated while the message is further reinforced through non-verbal means. This opens up a domain of new interpersonal relationships, where actual communication takes place without intermediaries and distortion of the message. Through such interactions, a person may shape their self-image. Spoken words develop intelligence, enable one to mature internally and broaden the imagination (Aronson & Aronson 2018:25).

It should be underlined that the communication process is a complex event that requires authenticity and appropriate competences. The effectiveness of communication is contingent, among other things, on the degree of intellectual, emotional and socio-moral advancement of those engaging in dialogue, the quality of their self-image or the capacity for empathy and openness. Such elements are highlighted, for example, by Noam Chomsky, who distinguished between the knowledge needed to construct sentences and comprehend them and the knowledge involved in the use of language in particular circumstances (2014).

Given the issue at hand, that is, examining the synodal process in terms of interpersonal communication in the Church, one cannot fail to mention the ability to listen, a vital skill in proper interpersonal communication. To a large extent, interlocutors judge the efficacy of listening by the quality of response or the action performed in response to their utterance. Communication is a dynamic feedback process, where the responsibility for the correct exchange of meanings rests, in a sense, with the listener (Stewart 1995:225). Thus, active listening may be deemed an essential communication skill. It requires active engagement, adequate effort and a specific amount of time. Gathering information, as well as its proper processing and interpretation, is also important in this case. Undoubtedly, human empathy is also useful in efficacious communication, as well as the ability to control one’s reactions (Baney 2004:16–17).

Hence, it may be concluded that, in the 21st century, interpersonal communication sets a certain standard according to which the individual functions employing their comprehensive capabilities of communicating with their environment. Problems in interpersonal communication may arise in any situation in which an individual tries to get their message across, regardless of whether it involves colleagues and superiors at work or members of one’s household. There can be no doubt that the Church is also a space where interpersonal relationships are crucial. Consequently, sound communication appears to be a sign of the times on the envisioned path of synodal renewal.

On the 50th anniversary of the institution of the synod, Pope Francis asserted that synodality is a constitutive dimension of the Roman Catholic Church and the path that God expects of the Church of the third millennium (Francis 2015). In his disquisition, the Pope drew on the etymology of synod, which should be understood both as a path and as that which indicates the way to go. Thus, in the ecclesial dimension, one should consistently orient oneself towards Jesus, who pointed to himself as ‘the way, the truth and the life’ (Jn 14:6) and remember that the first Christians were called ‘followers of the way’ (International Theological Commission 2018:3).

The image of the way and the people pilgrimaging on that path is, in fact, the most straightforward reflection of synodality and nature of the Church, with the communio of all believers in the Holy Spirit at its heart. However, it is important to underscore the dynamic nature of both communio and synodality because this is not merely about synods as one-off, autonomous events but about being a synodal Church, and such dynamism can be described as permanent ecclesiogenesis, that is, in a sense, a tool or mechanism for creating a living community of Jesus Christ. Synodality constitutes and manifests the Church as the People of God on the way and an assembly gathered in communion (Cabrejos, Lozano & Brassesco 2022:25).

Appropriate interpersonal communication represents a fundamental challenge in pursuing such designs. Unencumbered by stereotypes and prejudices, interpersonal relationships and mutual trust that engender a climate of collaboration are prerequisites for the effective transmission of the Gospel values. In its internal functioning and its dialogue with other denominations and religions, the Church should renew, purify and deepen the contacts between people and institutions. Indeed, this is a question of style, that is, a constant daily attitude as opposed to structural changes alone. The Pope encourages spontaneous community building, mutual support, undertaking missionary tasks and management of human resources (Tykfer 2023).

The synodal process not only presupposes a debate concerned with ideas but also the sharing of experiences and the motivations that shaped them. In this fashion, the meetings and conversations during the synod were transformed into a journey of searching together for a deeper sense and con-sense. The renewal of the synodal life of the Church requires the activation of consultation processes involving the entire People of God.

At present, synodality, construed as a constitutive feature of the Church, places emphasis on three elements:

These three theoretical factors determine specific tasks to be carried out in specific areas, designating the entities responsible for the various dimensions of reform and renewal. Still, it should be noted that, in a sense, they represent the formal facet of the synod’s dynamism manifesting in practice.

The Christian understanding of personal communication may be defined as sharing based on the personal capacity to listen and open up to others. The goal or, alternatively, the corollary of this kind of communication is the emergence of a community (Grüner 1986:211–212). This means an extremely intense form of reference, love, of something that is most closely linked to ‘communion’ – an intimate being with one another, the oneness of togetherness, a mutual permeation. In the Trinitarian and Christological dimension, this refers to the inner life of God, the community of God with people and of people with one another. This article highlights the relevance of the ecclesiological dimension of communication, which is revealed in the synodal process. As noted previously, Pope Francis has formulated three paradigms for fruitful synodal communication: encounter, listening and discernment (Francis 2021).

This article set out to concisely demonstrate the analogy between interpersonal communication – as construed within the social sciences – and the synodal process, where it becomes a form of ecclesial communication. In each of these aspects, the aim was to show the human person in relation to others and to God in the religious dimension, as well as highlight the ways to exchange ideas and build a community.

Therefore the article conclude that:

Using the methods developed in a secular context, the animators of the synodal process may inspire creative exploration of the paths to renew the Church. If Pope Francis’ intention is to bring about a change in how the faithful think, as well as achieve a pastoral transformation of the ecclesial structures, appropriate interpersonal communication will have a positive impact on its ultimate success.