The synod ends with disappointment and hope

VATICAN CITY (RNS) — The Synod on Synodality, a three-year process of global consultation with two-month meetings in Rome, has concluded with both disappointment and hope during a mass in St. Peter’s Basilica on Sunday, October 27.

The final document of the synod is built around the Gospel stories of the Risen Lord. For the delegates, the synod was an experience of encountering the risen Lord, but some in the church will see only an empty tomb.

The synod delegates, who are enthusiastic and happy about their experiences, will meet many doubting Thomases who have not had the same experience.

The synod is a disappointment to those who hoped it would support the ordination of married men, the ordination of female deacons and greater outreach to LGBTQ Catholics around the world.

Although there was support for the ordination of married men at the Amazon Synod, the subject was hardly discussed at this synod.

The issue of LGBTQ Catholics, which was referred to a study group by Pope Francis, remains controversial. Although the Pope uses the terms LGBTQ and gay, the synod could not.

Sexual orientation is mentioned only vaguely in the 52-page final document, which condemns the fact that some “continued to experience the pain of feeling excluded or judged because of their marital status, identity or sexuality.”

On the other hand, some see progress in the simple fact that the subject was openly discussed for the first time at a synod. The rest of the world is simply not where the United States and Europe are in terms of LGBTQ acceptance.

The topic of female deacons was also referred to a study group by Pope Francis, who made it clear that there would be no female deacons during his papacy.

However, the synod’s final document says that “the question of women’s access to diaconal ministry remains open. This discernment must continue.” This paragraph received the most negative votes (97 no out of 355 votes), but was still adopted with a two-thirds majority.

Although Francis said he will not approve female deacons, he left the issue open for further investigation by his successors and the church. Scholars can continue researching and writing about the topic. No one will be silenced for advocating for women deacons.

Even if no progress has been made in the area of ​​female deacons, the Synod fully supports greater involvement of women in the Church, including in decision-making. “There is no reason or barrier that should prevent women from taking on leadership roles in the Church,” the final report states. “What comes from the Holy Spirit cannot be stopped.”

“Inequality between men and women is not part of God’s design,” the synod declares. “The widespread pain and suffering of many women from all regions and continents, both lay and religious, during the synodal process shows how often we fail to realize this vision.”

The synod also notes that canon law, under certain circumstances, allows lay men and women to lead Sunday liturgies, baptize and witness weddings in the absence of a priest. The synod calls for expanding and stabilizing these options where necessary.

It also calls for greater involvement of lay people in seminaries and as judges in ecclesiastical tribunals.

---

---

Despite disappointments, the final document gives hope to those who want a more synodal church, where those in authority listen to the faithful and are transparent and accountable for their actions.

The core message of the synod is a call for a new way of being church, of doing church, a new ‘modus vivendi et operandi’.

One delegate felt that the final document could be summarized in one sentence: be synodal.

For delegates, the experience of the synod was one of “joy, awe and gratitude,” but communicating that experience to the rest of the church is a challenge. It’s as if someone is trying to convey the experience of a spiritual retreat or the experience of falling in love. You have to experience it to understand it.

The delegates spoke positively about the meetings with Catholics from different parts of the world and the trust and friendships developed during the two-month sessions.

For Francis, the synodal process was always more important than any decision the synod made. Synodality requires a spiritual conversion in our attitude, where we have the humility to put aside our agenda and listen to the Spirit in each other.

“Decision-making processes need ecclesial discernment,” the synod says, “and that requires listening in a climate of trust supported by transparency and accountability.” It also states: “The way to promote a synodal Church is to promote greater participation of the whole People of God in decision-making processes.”

Referring to the Fathers of the Church, the synod speaks of the common character of the People of God with a threefold ‘nothing without’: ‘nothing without the bishop’, ‘nothing without the council of presbyters’ and ‘nothing without the consent of the bishops’ . the people.”

The synod calls for transparency and accountability in the church and an end to clericalism.

“Clericalism is based on the implicit assumption that those in authority in the Church should not be held accountable for their actions and decisions, as if they were isolated from or above the rest of the People of God,” it said. synod report.

“Transparency and accountability should not only be invoked when it comes to sexual, financial and other forms of abuse,” the report continues. “These practices also concern the lifestyle of pastors, pastoral planning, methods of evangelization and the way the Church respects human dignity, for example with regard to working conditions within its institutions.”

It also calls for “structures and methods for regularly evaluating the exercise of ministry,” including that of bishops, priests and the Roman Curia.

The synod makes concrete recommendations that can make being a synod easier.

It calls for effective financial councils with competent members who review budgets and audits.

It calls for structures that are currently optional to be made mandatory, such as diocesan synods, presbyteral councils, diocesan pastoral councils, parish pastoral councils and diocesan and parish councils for economic affairs. To be effective, “the structure and functioning of these organs must be addressed. It is necessary to start adopting a synodal method.”

The synod also encourages “greater involvement of women, young people and those living in poverty or on the margins” in these bodies, including ordinary believers and “not only those involved in internally organizing church life and services .”

In order to have greater responsibility in the Church, the Synod calls on the diocesan synods to meet on a regular basis, where “the Bishop reports on the pastoral activity in various areas: the implementation of a diocesan pastoral plan, the reception of the synodal processes of the entire Church, initiatives for the protection and management of finances and material goods.”

---

---

The synod also wishes “that the People of God have a greater voice elect bishops.” It asks bishops during pastoral visits to spend time with the faithful and “listen to them as part of his own ongoing discernment of needs.”

To some, this may sound like rearranging seats on the Titanic. But the synod makes it clear: “Synodality is not an end in itself. Rather, it serves the mission that Christ has entrusted to the Church in the Spirit.”

The Synodal Mothers and Fathers report that the experience of the Risen Lord “opens our eyes to the suffering of those around us and penetrates us: the faces of war-stricken terrorized children, crying mothers, the shattered dreams of so many young people, refugees facing a terrible journey, the victims of climate change and social injustice.”

Ultimately, synodality will enable the Church to “walk together with all humanity, deeply committed to justice and peace, human dignity and the common good.”

At the end of the synod, the pope accepted the report and announced that he would not issue an “apostolic exhortation,” as is customary at the end of a synod. The report is not just from the synod; it is supported by his authority.

This document will be fruitful reading for bishops, priests and laity participating in diocesan and parish councils. It is especially important that it be used in the formation of seminarians and in the continuing education of priests.

The task of the synod is over. Now it is up to the rest of the church to become synodal.