Synodality and Indigenous Truth and Reconciliation, September 25, 2025
Summary by Dr. Rose-Alma McDonald, Panel Moderator
You can watch the entire webinar recording here
Overview
The basis of synodality is genuine listening and creating a culture of encounter where people really HEAR each other; not just react but come to understand another’s experience. In this process, transformation of relationships becomes possible.
In anticipation of National Day for Truth and Reconciliation in Canada we brought together a distinguished panel of leaders from various Indigenous communities to reflect on the implications of Synodality for Truth and Reconciliation in the Canadian context.
We explored the overall themes of how can Indigenous Catholics teach us about synodality? How might adopting a spirit of synodality open the church to greater inclusion of Indigenous voices? What role can each of us play- Indigenous, non-Indigenous, lay, clergy, religious, - in this transformation?
The panel was framed around four guiding questions, with responses from esteemed panelists reflecting on synodality, Indigenous Catholic experience, and truth and reconciliation. The panel consisted of Catherine Pead (CLC-Convenor), Dr. Rose-Alma McDonald (Moderator), Bernice Lazore (Elder), Fr. Daryold Winkler, Hon. Graydon Nicholas and Br. Thomas Novak.
INDIGENOUS LAND ACKNOWLEDGEMENT
As we gather today in fellowship, let us take a moment to honor and recognize the Indigenous peoples who have stewarded this land for generations.
We acknowledge that we are meeting on the traditional territories of those who have cared for the earth long before us, and we express our respect for their wisdom, resilience, and enduring relationship with creation.
As Catholics, we are called to walk humbly and work for justice. We commit ourselves to listen, learn, and stand in solidarity with Indigenous communities, seeking reconciliation and healing through prayer, conversation, and action. May our time together be guided by respect, compassion, and a spirit of unity.
Let us hold in our hearts the hope for peace and equity and remember that our actions today shape the legacy we leave for generations to come.
Question One
In the synodal process in Canada, how well do you think Indigenous voices were reflected? Please feel free to draw on your own experience as well as the National Synthesis Report of the CCCB.
The panel explored a variety of topics which included:
Limited awareness: When the synodal process began in 2021, many people did not understand what it meant.
Importance of listening: Panel members emphasized Pope Francis’ call to listening as transformative — not just for individuals, but for the whole church.
Gaps in inclusion: Panel members noted that Indigenous voices were often not fully represented in the Canadian process. The Synod National Synthesis Report included Indigenous perspectives; however, the panel felt these voices were unevenly heard across dioceses.
Personal experience: The panel members reflected on local circles of conversation, where inclusion depended heavily on the openness of parish leadership and lay initiative.
Question Two
It has been said that Conversations in the Spirit methodology is very similar to Indigenous ways of relating and discerning. What insights do Indigenous Catholics have to share with the rest of the Church about this method?
The panel explored the following with regards to Spirit methodology:
Resonance with Indigenous tradition: The panel affirmed that the spirit methodology aligns closely with Indigenous practices of deep listening, sharing in circles, and discerning collectively.
Grounding in spirituality: The panel highlighted that conversation in the spirit echoes Indigenous traditional ways of seeking wisdom in community, where silence, respect, and attentiveness to Spirit are essential.
Opportunity for the Church: The panel felt strongly that Indigenous spirituality within the broader Catholic Church is an opportunity to learn from Indigenous cultures, not just include them superficially.
Challenges: The panel members strongly noted that there is a need for patience and humility versus Western models that often prioritize efficiency and debate, rather than slow, respectful dialogue.
Question Three
Do you see value in holding an Indigenous synodal gathering in Canada, and why?
The panel responses reflected the following:
Broad support: The panelists unanimously affirmed the value of an Indigenous synodal gathering because it would provide a dedicated space for Indigenous Catholics to speak freely and be heard, help build relationships of trust between Indigenous and non-Indigenous Catholics, and allow Indigenous peoples to articulate priorities in their own voices, not filtered through diocesan structures.
Practical challenge: A national directory or network of Indigenous Catholics is needed in order to facilitate networking of Indigenous Catholics nationally and to connect Indigenous catholic communities to one another.
Learning from past gatherings: The panel emphasized that previous experiences of talking circles and synodal processes were important and hopeful signs that can facilitate and deepen reconciliation and shared faith as an overall goal of Indigenous synodality.
Question Four:
In addition to applying lessons of the Synod on Synodality, what other issues do you feel are most urgent for the Church to address relative to Indigenous Catholics and truth and reconciliation?
The panel emphasized the most urgent issues as follows:
Land acknowledgements: The panel discussed a variety of practices across parishes pertaining to land acknowledgements — some parishes include land acknowledgements weekly in their liturgies, others have land acknowledgement only in June during National Indigenous History Month, and others not at all. There was debate about consistency and authenticity across the country.
Inclusion of Indigenous languages and practices: The panel discussed examples of singing Mass parts in Ojibway, praying in multiple Indigenous languages, smudging before Mass, and utilizing Indigenous music, songs and instrumentation as part of the liturgy. This was seen as a way to honor Indigenous culture and enrich the liturgical composition of Masses.
Building reconciliation where no Indigenous members are present: Parishes with mainly immigrant populations (e.g., African, Filipino) asked the panel how they can still engage meaningfully. The panel suggested education, awareness and solidarity with Indigenous partners.
Healing from colonialism, trauma and abuse: The panel wrestled with the labels of “Indigenous” and “colonizer,” acknowledging that many newcomers come from colonized nations too. The panel concluded that the language of reconciliation must be inclusive.
Vision for the future: The panel concluded that there is a need for calls for reconciliation that is transformative into “reconciliACTION” — reflecting concrete steps towards healing and reconciliation rather than words alone.
Closing Reflections
The panel closed with a short Q and A from the webinar audience. The panel highlighted the importance of fostering authentic relationships between Indigenous and non-Indigenous Catholics, emphasizing that listening and mutual respect are essential for true understanding and healing.
Looking ahead, the panel encouraged webinar participants to take active roles in fostering reconciliation within their own communities. They underscored the importance of practical steps such as supporting Indigenous-led initiatives, participating in meaningful education about Indigenous histories and cultures, and advocating for systemic change where possible. Ultimately, the panel maintained that true progress depends on collective responsibility and the willingness to engage in ongoing, respectful partnerships. These actions, rooted in humility and openness, will help bridge divides and build a more just and compassionate future for all.
They stressed the need for ongoing education on the history and contributions of Indigenous peoples within the Church, and encouraged parishes to seek partnerships with local Indigenous communities to co-create meaningful initiatives. Creating spaces for Indigenous youth to share their experiences and hopes was identified as an urgent priority to ensure future generations feel supported and valued within the faith community.
Speaker Biographies
Bernice “Kahsenanoron” Lazore is a member of the Wolf Clan, Akwesasne Mohawk Nation. She is a Christian and Traditional person and is a long-time parishioner at the St Regis Mission Church. Bernice has a strong devotion to St. Kateri Tekakwitha and has been the leader of the Akwesasne St. Kateri Prayer Circle for many years. She attends the annual National Kateri Tekakwitha Conference and occasionally does workshops at the conferences.
Dr. Rose-Alma McDonald Dr. Mc Donald is respected and well known through her work with the United States Conference of Catholic Bishops (USCCB) on important issues such as Human Trafficking in Indigenous populations and as a contributing author to the national USCCB Native American Pastoral Plan. Dr. McDonald comes from a strong Catholic background founded on native ministry and faith formation. Dr. McDonald was recently featured in a CARDUS publication on Indigenous Voices of Faith. CARDUS is a non-partisan think tank dedicated to clarifying and strengthening, through research and dialogue, the ways in which society’s institutions can work together for the common good. Through her work Dr. McDonald has represented over 633 First Nations on national policy issues related to health, social development, disability and injury prevention in addition to over 500 tribal and disadvantaged populations and jurisdictions in the USA.
The Honourable Graydon Nicholas, Order of New Brunswick, was the 30th Lieutenant Governor of New Brunswick from 2009 to 2014, becoming the first indigenous person to hold this office. He was born on the Tobique Reserve in 1946 and is a member of the Wolastoqiyik Nation. He was appointed as a Provincial Court Judge from 1991-2009. He worked with the Union of NB Indians as legal counsel, Chair man of the Board and President of the Union of New Brunswick Indians from 1974-1988. Graydon joined the Knights of Columbus in 2009. He was elected as a Supreme Director in Philadelphia in 2015 for a three-year term. He also was appointed to the Endowed Chair of Native Studies in 2015, at St. Thomas University. He is involved with teaching, research and community interaction. He is a recipient of the Order of Canada in May 2016. He was appointed to the Guadalupe Circle of the Canadian Conference of Catholic Bishops [CCCB] in December 2016 to represent the Knights of Columbus. Recently he was installed as the Chancellor of St. Thomas University on May 11, 2021, for a term of four years.
Fr. Daryold Winkler is a priest in the Archdiocese of Ottawa- Cornwall, serving as the pastor of St. Basil's Parish in Ottawa. Born in Chicago, Illinois, he hails from a diverse heritage, with an Indigenous mother and an American father. He is a proud member of the M'Chigeeng First Nation, Fr. Daryold is one of only seven Indigenous priests in Canada, making his role significant in the broader context of the Church's engagement with Indigenous communities. Fr. Winkler's commitment to his faith and his cultural roots is a central aspect of his identity. His enthusiasm for the Synod on Synodality reflects his deep belief in the importance of dialogue, inclusivity, and listening within the Church
Brother Thomas Novak is a member of the Missionary Oblates of Mary Immaculate (OMI). He has missioned among Cree and Métis nations, who taught him the Cree language. For many years he worked in social justice for the Oblates; he chaired the Manitoba Aboriginal Rights Coalition at a time when the Coalition organized a public inquiry into the effects of Hydro flooding on Northern Indigenous communities. He is currently employed by the Archdiocese of Winnipeg to organize sessions for education around Indigenous issues and dialogue between Indigenous and non- Indigenous people. He is also an outreach worker for St Kateri Indigenous Catholic Parish.