Agustinus Manfred Habur- Department of Theology, Universitas Katolik Indonesia Santu Paulus Ruteng, Ruteng, Indonesia
This study examines how the principles of synodality, communion, participation, and mission, can function as a theological and pedagogical framework for catechetical education in Indonesian Catholic higher education institutions. Employing a qualitative interpretive phenomenological approach involving 35 lecturers from theological, pastoral, and catechetical institutes, the research explores lived experiences of synodal values in teaching, governance, and community life. Findings indicate that synodality operates not merely as an ecclesial concept but as an educational ethos that fosters relational learning, shared responsibility, and transformative mission, while challenges persist in institutional rigidity and faculty formation. By contextualizing synodality within Indonesia's pluralistic and communal culture, the study demonstrates its potential to renew catechetical formation and reposition Catholic universities as living embodiments of the Church's journey of dialogue, discernment, and service in the digital age.
Introduction
Catechetical education in Indonesian Catholic higher education institutes faces several significant challenges that affect its effectiveness and relevance in contemporary formation. Despite the Church's call for renewed evangelization and the integration of synodal principles, many programs remain marked by a predominantly doctrinal, teacher-centered approach that limits student participation and critical engagement. Curriculum design in some institutions continues to emphasize theoretical knowledge over pastoral competence, resulting in graduates who may be academically prepared but insufficiently equipped for practical ministry in diverse social and ecclesial contexts. Furthermore, the rapid social, cultural, and religious changes in Indonesia—including pluralism, digital transformation, and evolving youth culture demand new pedagogical strategies that many institutes are still struggling to adopt (Gaol et al., 2025; Cho and Heinz, 2025; Yang and Choi, 2023). Limited collaboration between academic programs, diocesan structures, and local communities also hinders the development of a more holistic and mission-oriented catechetical formation. These realities highlight the need for a catechetical education model that is more participatory, contextual, and aligned with the vision of a synodal Church; one that forms students not only in knowledge, but in communion, discernment, and shared mission.
Synodality has emerged as one of the most significant theological and pastoral developments in the Catholic Church of the twenty-first century. Rooted in the Greek term syn-hodos, meaning “walking together,” it expresses both the journeying and communal dimensions of ecclesial life (Francis, 2018). The International Theological Commission (2018) defines synodality as “the specific modus vivendi et operandi of the Church, the People of God, which reveals and gives substance to her being as communion. This understanding situates synodality not as an administrative reform but as a spiritual paradigm that renews the Church's identity and mission. (Francis 2015) has emphasized that synodality is the path that God expects of the Church in the third millennium, a call that transforms the Church into a community of dialogue, participation, and shared discernment.
In recent years, the Synod on Synodality (Synod of Bishops, 2023) has articulated communion, participation, and mission as the three essential dimensions of this renewal. Each dimension represents a spiritual and practical invitation: communion calls the Church to unity in diversity, participation invites co-responsibility in decision-making, and mission urges the faithful to engage the world as witnesses of the Gospel. These principles embody the Trinitarian life itself; communion as the reflection of divine unity, participation as the expression of co-responsibility, and mission as the dynamic movement of love sent into the world. Within this horizon, synodality becomes both an ecclesiological vision and an educational challenge. Although synodality has been studied extensively in theological discourse, it remains underexplored in the context of Catholic higher education. Most discussions have centered on ecclesial governance or parish life (Zaccaria, 2024), leaving a research gap in understanding how synodal principles can inform pedagogical frameworks and institutional culture. The challenge, therefore, is to translate synodality from an abstract ecclesial vision into an operative model of formation; one that can renew catechetical education and the mission of Catholic Higher Education Institutes. As (Sullivan 2023) and (Morrison 2023) argue, synodality provides an integrated vision of teaching and learning grounded in friendship, discernment, and shared pursuit of truth. It offers an alternative to technocratic and individualistic models of education by restoring the relational and communal character of knowledge.
In Indonesia, this question gains particular urgency. Catholic higher education exists within a pluralistic society shaped by Pancasila, the national ideology emphasizing belief in God, humanity, unity, democracy, and social justice. These values resonate with the Church's call to dialogue and solidarity, providing fertile soil for the inculturation of synodal education. Yet Catholic Higher Education Institutes in Indonesia also face challenges such as bureaucratic rigidity, uneven faculty formation, and the tension between ecclesial identity and state regulations (Miller, 2022; Gaol et al., 2025). Within this context, synodality may serve as a framework for reimagining Catholic education as a community of communion and participation oriented toward transformative mission.
At the same time, global transformations in technology and communication pose new questions for formation. The Vatican's Antiqua et Nova (Dicastery for the Doctrine of the Faith and Dicastery for Culture and Education, 2025) notes that artificial intelligence and digital culture shape how people relate, learn, and make meaning. Education must therefore cultivate discernment, dialogue, and ethical responsibility in digital environments. Synodality, with its emphasis on listening and co-responsibility, offers precisely the spiritual and ethical foundation needed for this task. By inviting educators and students to “walk together” in truth and mutual respect, synodal education becomes a form of digital and cultural discernment that resists fragmentation and promotes integral human development.
The present study seeks to address these concerns by examining how synodality, expressed through communion, participation, and mission, can serve as a framework for catechetical education in Indonesian Catholic Higher Education Institutes. It aims to fill the research gap between theological reflection and educational practice, showing how synodal principles can reshape formation for future catechists, pastoral leaders, and educators. In doing so, the study also contributes to the broader global discourse on synodal catechesis, proposing that Catholic higher education itself can become a living embodiment of the Church's journey of communion and mission in the world today. By integrating the principles of synodality into the formation of students, educators, and campus culture, these institutions can serve not only as spaces of intellectual inquiry but also as communities that model discernment, mutual listening, and collaborative ministry. Such an approach positions Catholic universities as active agents in shaping a synodal Church, one that learns, teaches, and evangelizes through shared responsibility and dialogical engagement. Ultimately, this perspective invites Catholic higher education in Indonesia to reimagine its role in society: not merely transmitting doctrinal content, but cultivating graduates capable of witnessing to a more participatory, inclusive, and mission-oriented faith in an increasingly pluralistic world.
Literature review
The term synodality has become a defining expression of the Church's self-understanding in the twenty-first century. It derives from the Greek syn-hodos, meaning “walking together,” and conveys both the journeying and the communal dimensions of ecclesial life (Francis, 2018). The International Theological Commission (2018) defines synodality as “the specific modus vivendi et operandi of the Church, the People of God, which reveals and gives substance to her being as communion.” This definition situates synodality at the very core of ecclesiology: it is not an optional structure but a constitutive dimension of the Church's identity and mission. In addition, (Francis 2015) has consistently emphasized that synodality embodies “the path God expects of the Church in the third millennium.” It represents not merely a governance style but a spirituality of communion grounded in mutual listening, dialogue, and discernment. This vision was further elaborated in the Preparatory Document for the Synod on Synodality (2021) and its subsequent Instrumentum Laboris (2023), which articulate three fundamental pillars: communion, participation, and mission as the guiding principles for ecclesial renewal. The call to journey together (syn-hodos) reflects the Trinitarian nature of the Church: communion mirrors the unity of the Trinity, participation reflects co-responsibility in the Body of Christ, and mission expresses the Church's sending forth in the power of the Spirit (Synod of Bishops, 2023).
From a theological standpoint, synodality embodies the convergence of Lumen Gentium's (Vatican Council II, 1964) ecclesiology of the People of God and Gaudium et Spes's (Vatican Council II, 1965) vision of the Church in dialogue with the world. It moves beyond clerical and hierarchical models of decision-making toward a participatory and inclusive approach to discernment. (Zaccaria 2024) argues that synodality introduces a “new grammar of participation,” reshaping the Church's internal structures through consultative and collaborative processes. Likewise, (Anthony 2023) describes synodality as “intercultural lived ecclesiology,” where local Churches interpret the Gospel through their specific cultural narratives while remaining in communion with the universal Church. Furthermore, the recent Vatican note Antiqua et Nova (Dicastery for the Doctrine of the Faith and Dicastery for Culture and Education, 2025) situates synodality in the digital era, calling for discernment in how emerging technologies mediate communication and knowledge. It warns that technological culture, while enabling global connectivity, can also fragment community if not guided by relational and ethical awareness. Thus, the Church's synodal conversion must also include digital discernment and educational renewal; an idea directly relevant to the present study's focus on Catholic higher education in Indonesia.
The triad of communion, participation, and mission, central to the Synod on Synodality, provides a conceptual structure for catechetical education. Each principle offers a pedagogical dimension. Communion refers to the creation of learning communities rooted in relationality and mutual respect. Educationally, this means fostering environments of belonging where knowledge is shared dialogically rather than competitively. Studies on Catholic education emphasize that such relational learning fosters moral and spiritual development (Coelho, 2023; Sullivan, 2023; Morrison, 2023). In Indonesia, where students come from diverse ethnic and religious backgrounds, building communion through intercultural dialogue is essential (Anthony, 2023). Meanwhile, participation involves recognizing the co-responsibility of all members in the educational process. (Zaccaria 2024) and (Lamont 2023) highlight that participation is not limited to consultation but entails active engagement in decision-making and co-learning. For Catholic universities, this implies involving students and staff in curricular planning, institutional governance, and community outreach. Participatory pedagogy not only democratizes learning but mirrors the Trinitarian and ecclesial nature of communion itself. Finally, mission extends learning beyond the classroom into concrete acts of service. Catechetical education, by its nature, forms missionary disciples, individuals who embody faith in action. (Vranješ 2024) observes that synodal spirituality nurtures outward movement toward the peripheries, making mission both the fruit and the criterion of true communion. In Indonesian Catholic Higher Education Institutes, mission translates into social engagement, ecological responsibility, and interreligious dialogue—areas where students can embody the Gospel through service and solidarity (Gaol et al., 2025; Odi and Darianto, 2023).
Although synodality originated in ecclesial contexts, scholars increasingly recognize its pedagogical potential. The educational dimensions of synodality align closely with transformative and dialogical models of learning. According to (Sullivan 2023), synodality invites educators to form communities of friendship and shared discernment where truth emerges through dialogue rather than imposition. (Morrison 2023) expands this view by proposing a “spiritual theology of synodality” for Catholic education, describing it as a pedagogy of the thinking heart—one that unites contemplation, reasoning, and action in the service of formation. As such, several Church documents implicitly support this educational vision. The Directory for Catechesis (Pontifical Council for the Promotion of the New Evangelization, 2020) underscores that catechesis must be “an act of ecclesial communication” that builds community and leads to missionary discipleship. In this sense, catechetical formation is inherently synodal because it is relational, participatory, and mission-oriented. Similarly, the Global Compact on Education launched by (Francis 2020) calls for an “educational alliance” rooted in fraternity, dialogue, and integral human development. These initiatives converge toward a vision of education as a communal journey of faith, knowledge, and service precisely the ethos that synodality embodies.
Building on these theological and pedagogical perspectives, this study adopts a more precise and operational understanding of synodality as articulated in recent developments of the Synod Secretariat. Synodality is understood as a structured ecclesial process of communal discernment that intentionally distinguishes between decision-making, the inclusive, prayerful, and dialogical process of listening to the People of God, and decision-taking, which is exercised by those with formal authority in fidelity to that discernment. A defining methodological expression of this process is the “conversation in the Spirit,” which integrates attentive listening, shared silence, mutual respect, and openness to the guidance of the Holy Spirit (Nthontho and Addai-Mununkum, 2021; Orobator, 2021). This method moves synodality beyond a general ethos of participation toward a concrete practice that shapes how communities learn, discern, and act together. In this sense, synodality functions not only as an ecclesiological principle but also as a formative and pedagogical paradigm, particularly relevant for catechetical education in Catholic higher education, where communal discernment, co-responsibility, and mission-oriented learning are integral to institutional life.
Recent empirical research affirms the relevance of synodal pedagogy. (Vranješ 2024) shows that the synodal process fosters active participation and spiritual maturity among adult believers, suggesting parallels for student formation. Differently, (Anthony 2023) identifies intercultural participation as a key dimension of synodal praxis, particularly in Asian contexts where communal and dialogical values resonate with indigenous traditions. In the meantime. (Lamont 2023) argues that synodality offers a path for renewing youth ministry and higher education by fostering co-responsibility and missionary consciousness among students. Together, these scholars indicate that synodality provides both theological depth and pedagogical direction for Catholic education in the twenty-first century.
Within Catholic higher education, particularly in Indonesia, synodality intersects with broader debates about identity, mission, and pedagogy. Indonesian Catholic Higher Education Institutes operate in a pluralistic national context that emphasizes Pancasila values, belief in God, humanity, unity, democracy, and social justice. These values complement Catholic social teaching and resonate with the synodal emphasis on dialogue, participation, and solidarity (Morrison, 2023). Yet institutional practices often remain influenced by bureaucratic and hierarchical models of governance inherited from Western academia. Scholars such as (Franchi and Rymarz 2017) and (Walshe 2020) have noted that Catholic teacher education frequently prioritizes compliance and academic excellence over community formation and spiritual discernment. In this respect, synodality challenges this paradigm by proposing a model of education grounded in relationality and shared responsibility. It encourages universities to see themselves not merely as centers of knowledge production but as ecclesial communities of formation. Therefore, (Sullivan 2023) identifies this as a “pedagogy of communion,” where teaching and learning become forms of mutual accompaniment. This approach aligns with Francis' (2019) vision of Catholic universities and institutes as “laboratories of dialogue” that integrate faith, reason, and culture in service of the common good. In practical terms, synodal pedagogy in higher education can manifest through collaborative governance, participatory curriculum design, and community engagement programs. Research by (Odi and Darianto 2023) illustrates how Indonesian pastoral colleges have implemented communal decision-making and student-led initiatives reflecting synodal values. However, few studies have analyzed these practices systematically. The lack of empirical documentation underscores the need for research that connects theological ideals with educational realities—a gap this study seeks to fill.
More interestingly, contemporary scholarship also points to tensions in implementing synodality in education. Some scholars caution against romanticizing participation without addressing power dynamics and institutional hierarchies (Zaccaria, 2024). Others warn that synodality can become merely procedural if not rooted in spirituality and conversion (Morrison, 2023). In Indonesia, these tensions intersect with challenges such as resource limitations, faculty formation, and the balance between Church identity and national regulations. Yet these challenges also reveal opportunities for contextual theology and innovation. Furthermore, in recent years, Indonesian Catholic educators have begun to integrate synodal values into digital and intercultural learning initiatives. For instance, the use of collaborative online platforms during the COVID-19 pandemic fostered new forms of participation and accompaniment (Fatmawati and Firdaus, 2023; Gaol et al., 2025). These developments illustrate how synodality can adapt to technological and cultural shifts without losing its spiritual core (Barlow and Holt, 2024). As Antiqua et Nova (2025) suggests, discernment in digital culture is part of the Church's broader synodal journey.
While synodality has been richly developed as a theological and ecclesiological concept, its pedagogical potential particularly in Catholic higher education remains an emerging field. Scholars increasingly view synodality as a spiritual and educational paradigm that fosters community, dialogue, and mission. However, empirical research in contexts such as Indonesia is scarce. The existing gap calls for studies that translate the Church's synodal vision into concrete educational practices capable of forming catechists and pastoral leaders for a pluralistic and digital world. To date, the contemporary “synodal shift” in the Catholic Church is more accurately situated in the early 2020s, particularly with the initiation of the global Synod on Synodality (2021–2024), rather than in the 2000s as a decisive ecclesial moment. While earlier decades witnessed important developments in collegiality, consultation, and participatory ecclesial practices, these initiatives did not yet coalesce into a coherent and explicitly articulated synodal paradigm. The theological roots of synodality can be traced back to the Second Vatican Council especially its ecclesiology of the People of God and its emphasis on communion and dialogue; but it is only in the early 2020s that synodality emerged as a comprehensive and programmatic framework shaping ecclesial self-understanding, governance, and pastoral practice at a global level.
Method
This study employed a qualitative, interpretive phenomenological approach (Berger, 2015; Creswell and Poth, 2018; Lincoln and Guba, 1985; Patton, 2015) to explore how the principles of communion, participation, and mission, central to synodality, are embodied in catechetical education within Indonesian Catholic universities. The interpretive framework was chosen to capture how educators and administrators understand and live these values in their teaching and institutional contexts. Rather than seeking generalization, the research aimed to reveal the depth of meaning and lived experience through a dialogical and contextual inquiry grounded in the relational ethos of synodality itself.
The research was conducted across Catholic higher education institutes called College of Philosophy and Theology (STFT), College of Pastoral Studies (STP), and College of Pastoral and Catechetical Sciences (STIPAS). These institutes are located in different regions of Flores island in Eastern Indonesia, that represent distinct cultural, ecclesial, and socio-religious contexts within Indonesian Catholicism. The three sites were selected purposively because they constitute the principal institutional models of theological, pastoral, and catechetical formation in Indonesia, while also allowing for in-depth qualitative engagement across diverse geographical settings rather than broad national coverage.
Participants included 35 lecturers who had at least 3 years of teaching experience and were actively involved in curriculum development or academic governance. They came from diverse ethnic backgrounds and ecclesial statuses, including ordained clergy, members of religious congregations, and lay academics, reflecting the multicultural and geographically dispersed character of Indonesian Catholic higher education. In this respect, data were gathered between May and June (2025) through semi-structured interviews, document analysis, and limited observation of faculty activities. Interviews invited participants to reflect on how they understood and practiced the values of synodality in their teaching and institutional life. For example, one lecturer noted, “In our classes, I always try to involve students in decision-making, not just teaching content. We discuss and reflect together on how faith applies to their daily lives,” while another highlighted, “Collaboration across departments allows us to experience communion in action, not just as a concept.” Institutional documents such as mission statements, curricula, and policy guidelines were analyzed to trace how the ideals of communion, participation, and mission were articulated formally. Observational notes provided additional insight into how decision-making and collaboration occurred in daily academic practice.
Thematic analysis following Braun and Clarke's (2006) model was used to identify patterns of meaning across the data. Three overarching themes emerged: communion expressed through relational pedagogy and community learning; participation reflected in collaborative governance and co-learning; and mission manifested through outreach, ecological awareness, and interreligious engagement. While these themes were shared across all sites, regional variations were evident: participants tended to emphasize communal life and ecclesial identity, interreligious dialogue and public engagement shaped by a pluralistic academic environment. The analytic steps were clarified in the manuscript to show how codes were developed from participant narratives, compared across sites, and refined into thematic structures, ensuring transparency and traceability of the interpretive process. These themes were interpreted in dialogue with Church documents and contemporary scholarship on synodal pedagogy, ensuring theological coherence and contextual relevance.
Then, to ensure credibility, the study applied triangulation of sources, member checking, and reflexive journaling. Ethical approval was secured prior to fieldwork, and confidentiality was maintained through anonymized data and informed consent. Although the findings are not statistically generalizable, they offer transferable insights into how synodality can shape Catholic higher education in pluralistic contexts. The research process itself reflected the synodal values it studied, dialogue, co-responsibility, and discernment, embodying a participatory approach consistent with the spirit of the Church's educational mission.
Findings and discussion
Findings
The findings of this study reveal that the values of communion, participation, and mission, the three pillars of synodality, are present in varying degrees within the curricula, pedagogical practices, and institutional culture of Indonesian Catholic universities. While these values are not always explicitly articulated under the term synodality, they are embodied in the attitudes, teaching methods, and community life of lecturers and students. Three interrelated themes emerged from the data: the experience of communal belonging in learning; collaborative participation in governance and pedagogy; and missionary engagement expressed through service, dialogue, and pastoral creativity, as shown in Table 1 below.
Table 1. Synodality experience in Indonesian Catholic institutes.
The table reveals that synodality in Indonesian Catholic institutes operates as a living ethos rather than a formal structure. Communion shapes the spiritual and relational climate; participation redefines authority and learning as co-responsibility; and mission connects education with social transformation. Together, these dimensions create a formative environment where theological study and lived faith converge. The main challenges lie in institutional rigidity, uneven pedagogical formation, and the need to integrate reflection with action. Nevertheless, the prevailing spirit across campuses shows a growing desire to “walk together” as a community of learning, service, and faith.
Discussion
The findings of this study demonstrate that synodality understood through the triad of communion, participation, and mission, is not merely a theological construct but a living educational ethos within Indonesian Catholic Higher Education Institutes. Although often implicit rather than formally institutionalized, synodality shapes the relational, pedagogical, and missionary dimensions of catechetical formation. These findings affirm and extend the emerging literature that frames synodality as a paradigm for holistic education (Anthony, 2023; Morrison, 2023; Sullivan, 2023). They also show how the Indonesian context, marked by cultural pluralism and communal traditions, provides fertile ground for embodying the Church's synodal vision in higher education.
The lived experience of communion among lecturers and students resonates with the Church's understanding of education as participation in the life of the Body of Christ (Lumen Gentium, 1964). The participants' emphasis on relational pedagogy and shared life, manifested through prayer, community activities, and collaborative learning, reflects what (Sullivan 2023) calls a “pedagogy of friendship,” where learning occurs within relationships of mutual trust and listening. This relational approach echoes the Directory for Catechesis (Pontifical Council for the Promotion of the New Evangelization, 2020), which describes catechesis as an act of ecclesial communication that builds communion in faith.
From a theological perspective, the discovery that educators link communion with the local cultural values of gotong royong (mutual cooperation) reveals a significant point of inculturation. Synodality finds local embodiment when universal principles are expressed through indigenous forms of solidarity. (Anthony 2023) calls this process intercultural lived ecclesiology, wherein theology is not merely taught but enacted through local practices of cooperation and hospitality. In this sense, the Indonesian academic community becomes a “domestic Church” where ecclesiology and pedagogy converge. However, the tension between communal ideals and bureaucratic constraints, as identified by participants, reflects an ongoing challenge. The structural rigidity of accreditation systems and hierarchical governance can stifle organic communion. (Zaccaria 2024) notes that synodality demands “conversion of structures” as much as conversion of hearts. Therefore, universities aspiring to embody communion must align their administrative systems with relational and participatory values; what (Francis 2019) describes as a “pastoral conversion” of institutions.
Regarding participation, it deals with co-responsibility and shared. Discernment participation emerged as a dynamic process through which lecturers and students share responsibility for learning and governance. This finding aligns with the Instrumentum Laboris (Synod of Bishops, 2023), which defines participation as active engagement in discerning God's will for the community. In practice, participation was expressed through consultative meetings, collaborative curriculum design, and dialogical pedagogy, concrete expressions of the Church's synodal vision in academic life. These practices reflect the global shift in Catholic education toward dialogical and constructivist learning paradigms. As (Walshe 2020) and (Casson and Cooling 2019) argue, contemporary religious education must move from content transmission to meaning-making within community. Synodal pedagogy embodies this shift by treating every participant as a co-learner. (Morrison 2023) frames this as “co-responsibility for truth,” where educators and students discern together the meaning of faith in their context.
Nevertheless, the persistence of hierarchical attitudes among some educators reveals that synodal participation requires formation and not merely procedural inclusion. As (Lamont 2023) observes in the context of youth ministry, participation is not automatic; it involves a conversion from control to collaboration, from authority to accompaniment. Faculty development programs that integrate theological reflection with participatory teaching skills are therefore essential. Participation also demands the courage to manage tension and diversity, particularly in a multicultural environment like Indonesia, where communication styles and expectations vary across ethnic and generational lines. The findings further suggest that participation functions as a microcosm of ecclesial discernment. When teachers and students engage in shared dialogue, they enact on a small scale what the Synod envisions for the global Church: mutual listening guided by the Holy Spirit. These dynamic transforms education from a hierarchical transaction into a synodal encounter; a space where truth is discovered communally rather than imposed authoritatively (Lundie and Conroy, 2015; Vranješ, 2024).
The third dimension of synodality so called mission is concerned with outward movement and transformative Learning. It appears as the natural fruit of communion and participation. Students' engagement in community service, interreligious dialogue, and ecological initiatives illustrates how catechetical formation extends into social transformation. These findings affirm the Directory of Catechesis (2020), which identifies mission as the culmination of catechesis: faith that becomes action in the world. In this regard, such missionary orientation reflects Francis' (2019) call for a “Church that goes forth.” In educational terms, it aligns with experiential and service-learning models that link academic study to concrete social practice (Franchi and Rymarz, 2017). Catechetical education, when animated by mission, becomes both academic and apostolic, forming students who can integrate theological knowledge with compassionate service (Kindermann and Riegel, 2010). (Vranješ 2024) describes this as “missionary communion,” in which formation leads naturally to engagement with the peripheries of society.
The Indonesian context gives this missionary dimension particular significance. In a pluralistic nation, mission must take the form of dialogue and service rather than proselytism. Participants' emphasis on interfaith collaboration demonstrates how synodality provides a framework for inclusive mission. By fostering relationships with Muslim communities and environmental organizations, Catholic universities embody the dialogical openness of Gaudium et Spes (1965) and respond to the contemporary call for ecological and social justice. This finding parallels Anthony's (2023) notion of mission inter gentes; mission among peoples through witness and collaboration rather than confrontation. However, the data also reveal that sustaining such missionary engagement requires institutional support. Limited resources, overburdened curricula, and uneven faculty preparation can reduce mission to an extracurricular activity rather than an integral dimension of learning. As (Morrison 2023) warns, when mission is disconnected from reflection, it risks becoming activism without contemplation. To maintain theological depth, universities must ensure that community service and social outreach are accompanied by theological reflection and pastoral supervision.
Taken together, the themes of communion, participation, and mission outline a coherent model of holistic education. Synodality integrates intellectual, spiritual, and moral dimensions of learning in a way that transcends the fragmentation often found in modern academia. (Sullivan 2023) argues that synodal pedagogy heals the divide between head and heart, theory and practice, teacher and learner. The findings confirm this integration that is students and lecturers described their academic environment not as a site of competition but as a community of discernment and service (Cho and Kwan, 2012; Faas et al., 2016; Kunzman, 2006; Yang and Choi, 2023). This holistic perspective positions synodality as an alternative to technocratic and outcome-based models of higher education.
Owing to the importance of the idea above, UNESCO's (2021) Recommendation on the Ethics of Artificial Intelligence and Francis' (2020) Global Compact on Education both call for education that fosters solidarity, ethical discernment, and human dignity (Bozkurt et al., 2021). Synodal education responds to this call by forming persons capable of relational, ethical, and spiritual intelligence; competencies urgently needed in the digital age. As Antiqua et Nova (Dicastery for the Doctrine of the Faith and Dicastery for Culture and Education, 2025) emphasizes, technology and innovation must always serve communion rather than isolation. The incorporation of digital tools in Indonesian Catholic Higher Education Institutes, when guided by synodal discernment, can thus become a form of “digital evangelization” rooted in ethics and encounter. Furthermore, synodality reframes authority in education. Rather than viewing authority as control, it conceives it as service to community discernment. This resonates with the vision articulated by (Francis 2018), who calls educators to become “facilitators of encounter” rather than transmitters of prepackaged truth. Authority, in this sense, is relational and dialogical; an act of service that empowers others to participate in the search for truth. This transformation of authority parallels the ecclesial movement from clericalism to co-responsibility, suggesting that educational renewal and ecclesial renewal are inseparable.
At the same time, the findings invite a critical reflection on the potential limits of synodality, both institutionally and theologically. Institutionally, synodality can be constrained by enduring structural asymmetries of power, juridical frameworks, and resource limitations that restrict the scope of shared discernment. Without clear accountability mechanisms, synodal processes risk becoming consultative without real influence on decision-taking. Theologically, there is also a danger of reducing synodality to a functional or managerial tool, detached from its pneumatological and ecclesiological foundations. When synodality is framed primarily as participation or dialogue, without sustained grounding in discernment of the Spirit and communion with the universal Church, it may unintentionally mirror secular democratic models rather than ecclesial communion. These limits suggest that synodality must be continually purified through theological reflection, lest it become either a rhetorical slogan or an instrument of institutional accommodation rather than genuine ecclesial conversion.
Moreover, the Indonesian context suggests that synodality should be understood not only as an agent of renewal but also as a symptom of broader ecclesial transformation. As religious congregations face declining vocations and reduced capacity to oversee catechetical and educational institutions, lay catechists and lay academics increasingly seek forms of ecclesial spirituality aligned with their lived realities and vocational identities. In this light, synodality can be interpreted as both a response to the waning dominance of apostolic religious orders and a catalyst for emerging “ecclesial communities of formation” sustained by lay leadership. The study also indicates that synodality is not received uniformly across Indonesian ecclesial circles. Different forms of synodality appear to coexist: a communitarian-cultural synodality shaped by local traditions such as communal deliberation; an institutional synodality promoted through formal structures and ecclesial documents; and a generational synodality embraced more readily by younger lay educators and students who prioritize dialogue, horizontality, and intercultural engagement. These variations reveal that synodality carries diverse agendas depending on geography, ecclesial affiliation, social background, and generation. Recognizing these differentiated “types of synodality” provides a more precise analytical lens, allowing synodality to be understood not as a monolithic model but as a plural and evolving ecclesial practice shaped by concrete historical and cultural conditions.
Implications
For Indonesian Catholic Higher Education Institutes, adopting synodality as an educational framework means far more than simply introducing a new administrative model or pedagogical method. It requires reimagining their core identity as communities of discernment, united by a shared mission of forming students who can read the signs of the times and respond with faith, creativity, and pastoral sensitivity. In concrete terms, this involves embedding synodal values into every dimension of institutional life, curriculum design, instructional practices, community formation, evaluation mechanisms, and governance structures. Administratively, Higher Education Institutes could establish participatory councils that include students, faculty, pastoral leaders, and even external ecclesial partners to discern policies in a spirit of co-responsibility (Hannam et al., 2020; Barnes, 2011; Zaccaria, 2024). Such structures model the Church's call to shared leadership and ensure that institutional decision-making reflects a genuine attentiveness to the voices of all members of the academic community. This is a significant step beyond the more hierarchical, top-down administrative styles commonly found in many institutions.
Pedagogically, synodality redefines the learning process itself. Lecturers could incorporate dialogical learning, intercultural reflection, and community-based projects as standard components of catechetical formation. These methods encourage students not only to master doctrinal content but also to experience the *ecclesial practice of listening*, a key element of synodal life. Classroom dynamics shift from teacher-centered delivery to collaborative inquiry, where truth is discerned together and learning is rooted in shared reflection on lived experiences. Such approaches also cultivate essential pastoral skills, empathy, cultural sensitivity, and the ability to build consensus, which are indispensable for future catechists and pastoral agents (Morrison, 2023; Lundie, 2010; Sikes and Everington, 2001; Salter and Tett, 2021).
Spiritually, institutions can nurture communion through regular shared prayer, communal discernment sessions, reflection days, and interdisciplinary collaboration. These practices foster a climate in which theological study is not detached from spiritual formation but integrated with it, allowing students and faculty alike to cultivate the interior dispositions necessary for synodal leadership. By embedding spirituality into academic life, Indonesian Catholic Higher Education Institutes create an environment in which the values of communion, participation, and mission are not only taught but also lived (Conroy et al., 2012).
The cultural context of Indonesia offers unique advantages for developing synodal pedagogy. Indonesia's communal ethos and interreligious heritage provide a natural foundation for synodal educational processes. Cultural values such as dialogue, consensus, and solidarity harmonize deeply with the Church's vision of participation and mission. These indigenous concepts resonate with the synodal principle of “journeying together,” making synodality not an imported ecclesial paradigm but one that finds profound synergy with local traditions. By framing education within this resonance, Indonesian Catholic Higher Education Institutes can become laboratories of synodality for the broader Asian Church, demonstrating how inculturation strengthens ecclesial identity and mission.
At the same time, the study underscores challenges that must be addressed. Structural hierarchies within Church and educational systems can inhibit open dialogue and shared decision-making. Limited resources and uneven faculty formation in synodal pedagogy may also weaken institutional capacity to fully embody synodality. Furthermore, tendencies toward clericalism or administrative centralization may dilute the synodal spirit if left unchecked. To address these obstacles, continuous professional development, institutional transparency, and reflective evaluation are essential. These strategies ensure that synodality becomes not merely a slogan or superficial initiative but a lived reality embedded in daily practice. As (Francis 2023) reminds the global Church, synodality is a journey of conversion; an ongoing process of learning to listen, discern, and walk together. Catholic Higher Education institutes, as centers of formation and dialogue, have a privileged role in leading that journey and modeling it for the wider ecclesial community.
In summary, the findings and their interpretation suggest that synodality provides a robust theological and pedagogical framework for renewing catechetical education within Indonesian Catholic Higher Education. When integrated into curriculum and governance, synodality transforms institutes into communities of communion, schools of participation, and laboratories of mission. It enables educators and students to embody the Church's vision of “journeying together” within a pluralistic society marked by cultural diversity and religious plurality. As (Sullivan 2023) aptly writes, “education becomes truly Catholic when it is synodal; when truth is discovered together in love.”
The novelty of this study lies precisely in articulating synodality not only as an ecclesial paradigm but as an integrated educational framework; one that shapes curriculum, pedagogy, governance, and community life. It offers a pioneering model for how Catholic Higher Education in Indonesia can cultivate synodal habits of mind and heart, forming leaders capable of serving a Church increasingly defined by dialogue, participation, and shared mission. Through this study, Indonesian Catholic Higher Education Institutes emerge as microcosms of the global synodal Church: places where theological vision meets educational practice, where faith formation becomes participatory and contextual, and where the entire academic community is invited into a transformative journey of faith, dialogue, and service.
More concretely, the Indonesian catechetical context offers several identifiable synodal practices that move beyond aspirational language. First, lecturers in STIPAS and STP contexts reported the use of communal deliberation as a pedagogical and formative practice, particularly in pastoral planning courses and practicum evaluations. Rather than framing listening as passive obedience, communal deliberation emphasizes shared responsibility, consensus-building, and accountability, reflecting local cultural patterns of decision-making. Second, several institutions have institutionalized periodic “pastoral reflection forums,” where students, lecturers, and formation leaders jointly discern curricular relevance in light of emerging pastoral realities such as ecological crises, interreligious tensions, and digital evangelization. These forums function as localized expressions of the “conversation in the Spirit,” translated into culturally familiar forms of storytelling, silence, and collective reflection. Third, community-based immersion programs—especially in Flores serve as synodal laboratories where catechetical formation is shaped through sustained engagement with marginalized communities, enabling students to discern mission not abstractly but through lived encounter.
At the same time, the study reveals concrete tensions between communal ideals and bureaucratic constraints within Indonesian Catholic Higher Education Institutes. While synodal discourse emphasizes participation and co-responsibility, institutional realities such as centralized ecclesiastical authority, accreditation requirements, and hierarchical administrative cultures; often limit the scope of shared discernment. For example, although participatory councils may exist, final decisions regarding curriculum approval or leadership appointments frequently remain concentrated at rectoral or episcopal levels. This can generate frustration among faculty and students who experience synodality rhetorically but not structurally. The findings suggest that synodal renewal in catechetical education must therefore negotiate these tensions carefully, distinguishing genuine communal discernment from symbolic consultation and ensuring that participatory processes have real formative and institutional consequences.
These context-specific practices and tensions indicate that synodality in Indonesia is neither a uniform model nor a mere theological ideal. Rather, it is a contested and evolving practice shaped by cultural traditions, ecclesial authority, and institutional constraints. By grounding synodal principles in culturally resonant practices such as communal deliberation, pastoral immersion, and shared reflection forums, Indonesian Catholic Higher Education Institutes offer a distinctive contribution to the global Church's search for “good practices” in synodal catechetical formation, one that balances communion with critique, participation with responsibility, and mission with institutional realism.
Conclusion
This study concludes that synodality provides both a theological paradigm and a transformative educational framework for Catholic higher education in Indonesia. When embodied through the values of communion, participation, and mission, synodality unites knowledge with relationships, reflection with discernment, and faith with service. The experiences of lecturers and institutions affirm that catechetical education shaped by synodal values not only develops competent educators but also nurtures mature witnesses of faith. These individuals are equipped to foster community and promote dialogue within pluralistic contexts. Furthermore, the study highlights how synodality redefines key aspects of Catholic education: authority becomes relational and dialogical rather than hierarchical; knowledge is cultivated through collective discernment rather than individual mastery; and the mission extends beyond proselytism, embracing social engagement and intercultural solidarity. In the Indonesian context, synodality harmonizes with local cultural values of cooperation, mutual listening, and shared responsibility, deepening existing communal traditions with theological insights.
Despite its contributions, this study has several limitations that could be addressed in future research. The scope of the study was limited to a specific cultural and educational context in Indonesia, and further research could explore how synodality applies to Catholic higher education in other regions with distinct cultural and ecclesial challenges. Additionally, while the study emphasizes the transformative potential of synodal education, it does not extensively examine the practical challenges institutions may face in fully implementing these principles, such as institutional resistance, resource constraints, or the need for comprehensive faculty development. Future studies could investigate how to overcome these barriers and assess the long-term impact of synodal approaches on the academic, spiritual, and pastoral formation of students. Furthermore, it would be valuable to expand the research to include the perspectives of students and external stakeholders in evaluating the broader effectiveness of synodal education models. Ultimately, this study invites further exploration into how synodality can serve as a model for renewing Catholic education worldwide, with a particular focus on practical strategies for institutional transformation and cultural adaptation.
Data availability statement
The original contributions presented in the study are included in the article/supplementary material, further inquiries can be directed to the corresponding author.
Ethics statement
The studies involving humans were approved by Universitas Katolik Indonesia Santu Paulus Ruteng. The studies were conducted in accordance with the local legislation and institutional requirements. The participants provided their written informed consent to participate in this study. Written informed consent was not obtained from the individual(s) for the publication of any potentially identifiable images or data included in this article because all data presented in the study were fully anonymized, contained no identifiable personal information, and posed no risk to the privacy or rights of the participants.
Author contributions
AM: Conceptualization, Data curation, Formal analysis, Methodology, Resources, Validation, Writing – original draft, Writing – review & editing.
Funding
The author(s) declared that financial support was not received for this work and/or its publication.
Conflict of interest
The author(s) declared that this work was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.
Generative AI statement
The author(s) declared that generative AI was not used in the creation of this manuscript.
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Keywords: education, implication, mission, pedagogy, synodality
Citation: Manfred Habur A (2026) Is synodality the future of Catholic education? Front. Educ. 11:1756162. doi: 10.3389/feduc.2026.1756162
Received: 28 November 2025; Revised: 01 January 2026;
Accepted: 12 January 2026; Published: 30 January 2026.
Edited by:
Kelebogile Thomas Resane, University of the Free State, South AfricaReviewed by:
Michel Chambon, National University of Singapore, SingaporeDonna Sampaleng, Sekolah Tinggi Theologi IKAT, Indonesia
Copyright © 2026 Manfred Habur. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY). The use, distribution or reproduction in other forums is permitted, provided the original author(s) and the copyright owner(s) are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.
*Correspondence: Agustinus Manfred Habur, aGFidXJ1bmlrYTNAZ21haWwuY29t