Liturgy and the Roman Curia are left out as topics for Leo XIV’s first consistory: this was discussed
Nearly 170 cardinals convened in the Vatican for an extraordinary consistory spanning January 7-8, 2026, to establish priorities for Pope Leo XIV's pontificate. The cardinals overwhelmingly voted to concentrate their work on two main themes: synodality and the synodal method, and evangelization and the Church’s missionary identity. Liturgy and the apostolic constitution Praedicate Evangelium were excluded from the primary focus, though the Holy See Press Office stated this does not negate their importance. The synodal method was employed during the discussions, featuring dialogue and attentive listening among cardinals seated at circular tables in 20 language-based groups. Pope Leo XIV emphasized that synodality is the expected path for the Church in the third millennium and expressed his need for the cardinals' support.
about 2 months ago
Nearly 170 cardinals convened in the Vatican for Pope Leo XIV's first extraordinary consistory on January 7-8, 2026, setting the tone for his pontificate.1
The two-day gathering focused on fostering a collegial and synodal style rather than producing a final document.1
Cardinals voted by overwhelming majority to prioritize synodality and the synodal method, alongside evangelization and the Church's missionary identity inspired by Evangelii gaudium.1
These choices reflect an urgency to address how the Church discerns and proclaims the Gospel amid modern challenges.1
Liturgy and the apostolic constitution Praedicate Evangelium, which reformed the Roman Curia, were sidelined due to time constraints from a list of four options.1
Holy See Press Office Director Matteo Bruni clarified this exclusion signals no dismissal, with Pope Leo XIV intending to integrate them into broader discussions.1
The consistory embodied synodality through circular tables, 20 language-based groups, and three-minute interventions, mirroring recent Synods.1
Pope Leo XIV participated selectively, listening to reports from local Church cardinals while emphasizing his reliance on them: "I feel the need to be able to rely on you."1
The event spanned three sessions: an introductory Synod Hall gathering with prayer and Cardinal Timothy Radcliffe's meditation; Paul VI Hall group work; and Thursday sessions post-Mass in St. Peter's.1
Only initial group summaries were shared verbally, with others submitting themes only, prioritizing experiential learning over outcomes.1
Dominican Cardinal Timothy Radcliffe delivered a stark reflection on aiding the Pope amid "terrible storms" like violence, inequality, global disorder, AI uncertainties, abuse scandals, and divisions.1
He urged unity in love and peace, drawing from Scripture, and called for courageous navigation rather than fear.1
In a recent Telegraph interview highlighted during the consistory, Radcliffe expressed openness to gay individuals, speculated on past homosexual popes, and stressed biology in gender while advocating accompaniment for transgender people.1
He supported women deacons but cautioned against rushing women's priesthood without consensus, prioritizing anti-clericalism and women's existing influence.1
Pope Leo XIV framed the event as learning to "create something new" through walking together, echoing his Epiphany homily on vital Church life.1
The focus suggests a governance style centered on listening, outward mission, and synodal discernment for the Church's future.1
Focus on synodality as Pope Leo XIV’s priority for the Church
Synodality emerges from the provided Catholic sources as a vital, mutually reinforcing dimension of ecclesial life, intertwined with evangelization, primacy, and communal discernment, though these documents—primarily from Pope Francis's pontificate and earlier teachings—do not directly address Pope Leo XIV's priorities. Instead, they portray synodality as a "permanent mode of working within the Church" that fosters unity, counters error, and renews the exercise of Petrine ministry, offering a foundation that any pontiff, including the current one, might prioritize for the Church's mission in the 21st century. This analysis draws exclusively from the references to explore synodality's theological depth, historical roots, and practical implications.
At its core, synodality reflects the Church's missionary impulse, born from personal encounters with Christ that propel believers outward. Pope Francis describes the "joy of the Gospel" as springing from meeting Jesus, transforming sadness into irrepressible witness, as exemplified by Mary Magdalene's encounter at the empty tomb. Her proclamation—"I have seen the Lord!" (Jn 20:18)—initiates evangelization not through precepts but through shared searching: "Whom are you seeking?" (Jn 20:15). Evangelizers act as "angels in the flesh," walking as "travelling companions" amid modern anxieties like consumerism and loneliness, refusing to leave anyone behind. This synodal "walking together" echoes the early Church's outward focus, undeterred by persecution, prioritizing the kerygma over self-defense.
Such dynamism demands a Church "on the road," open to weakness where God's grace manifests (2 Cor 12:9), rejecting defeatism for Holy Spirit-led ardor. Synodality thus sustains missionary enthusiasm, ensuring no "sincere concern for others" is lost.
Recent theological reflection clarifies that primacy and synodality are "not two opposing ecclesial dimensions, but rather two mutually constitutive and sustaining realities." Pope Francis affirms: "primacy presupposes the exercise of synodality, so synodality entails the exercise of primacy," serving communion. The Dicastery for Promoting Christian Unity proposes grounding primacy dialogues in synodality's "articulation of the ‘all’, ‘some’ and ‘one’," where the Bishop of Rome's ministry integrates communal, collegial, and personal elements.
This vision renews Petrine service: the Pope as "Bishop among Bishops," presiding "in charity" (Episcopalis communio, 2018), informed by the sensus fidei of the People of God. Synodality, a "gift we can learn from other Christians," advances ecumenism as "walking together." Pope Francis's emphasis on his title "Bishop of Rome" underscores this humble, synodal exercise of authority.
Synodality's lineage traces to Vatican II and St. Paul VI, who restored it in the Latin Church via the Synod of Bishops, preserving Eastern traditions. Nearly six decades later, it permeates ecclesial action, demanding "spiritual conversion" for an "ecclesial style" at all levels. Earlier, Pope Leo XIII urged bishops' unity in synods to combat error, uniting "plans and proposals" for fidelity. These threads converge in a Church that, like the first Christians, embraces "budget deficit" for outbound fidelity.
Synodality confronts indifference by sharing life's questions, not imposing answers, fostering proximity without condemnation (Jn 3:16-17). It invites risk—fear of mistakes yields to resurrection's priority—while invoking the Spirit against sadness, for "pain is [a Christian virtue], [but] sadness is not." Ecumenically, it proposes future dialogues starting with synodality to reimagine primacy.
In summary, the sources present synodality not as novelty but as the Church's perennial path to unity and mission, from Leo XIII's episcopal solidarity to Francis's synodal Church. While silent on Pope Leo XIV, this legacy positions synodality as a timeless priority, equipping the Church to proclaim Christ amid contemporary trials.