The synodal process has brought to light resistance within the Catholic Church: clericalism, theological (and liturgical) fixism, Tradition as "petrified," the difficulty of accepting both a historical-contextual paradigm (that goes beyond Eurocentrism) and more participative ecclesial models (missionary and inclusive). The roots of this resistance in the synodal Church lie in a selfish unwillingness to spiritual (and therefore synodal) conversion, due to a combination of theological, ecclesiological, cultural, and psychological motivations, together with the "risks" (formalism, intellectualism, immobility) indicated by Pope Francis. Theology 'in' a synodal Church, as a process of personal, communal, and collegial maturation, must accompany a critical overcoming of such resistance. Lonergan recognized that the root of human resistance to processes of conversion and progress lay in the "inability to sustain development" and in "sustained inauthenticity." In human development, radical selfish factors emerge (personal, group, and general biases) that fuel tendencies toward decline and also afflict ecclesial life. His contributions to dialectics, conversion (intellectual, moral, religious), and the "Law of the Cross" represent strategic theological motifs for promoting "healing, reconciliation, and reconstruction" in the synodal church. Stephen Bevans' ecclesiology, understood as "a community of missionary disciples", strongly favors the synodal process. His use of Pope Francis's inversion of the "ecclesial pyramid" repositions the role of ordained ministry, against all clericalism. "Walking together" becomes participation in the missionary nature of the Triune God for every baptized person. This perspective favors contextual structures of ecclesial participation, overcoming fixed models, valuing community discernment and the formation of leadership as "equipping."