BONN – The continental phase of the synod of bishops on synodality has ended. Seven continental assemblies formulated their wishes and ideas for the Vatican. Katholisch.detook a look at the documents and found some surprises.
On Thursday, the Vatican informed about the conclusion of the continental phase of the Synod of Bishops. Synod organizer Nathalie Becquart told journalists that the Continental Assemblies were the “most innovative element” of the World Synod. After an initial survey of the world church, the Vatican had prepared a preparatory document for previous synods and sent it to the bishops.
The synod planners decided to return this document to the local churches in a continental phase. With this circularity, one wants to guarantee “respect for the actors in the synodal process”, explained the head of the synod, Cardinal Mario Grech, of the new procedure . The local churches were asked to read the document prepared by the synod secretariat again and to report whether it reflected the synodal horizon that had developed in the particular churches of the respective continent. It was particularly important to classify what was summarized in the respective specific context . The Vatican also asked for critical comments.
All seven continental final documents have been published for a few days. They testify to the diversity of the different cultures and the different focal points of the debate. Katholisch.de looked at the papers and summarized them.
Middle East: Synodal Church for the Diaconate of Women
The churches in the Middle East have a special relationship to synodality. The final document is therefore also headed with a quote from the Church Father John Chrysostom: “Synodality is the name of the Church” . At the continental assembly in Harissa, Lebanon, it was mainly representatives of the Eastern Catholic Churches who attendedtogether: Copts, Maronites, Melkites, Syrians, Chaldeans and Armenians participated in the Continental Assembly alongside the representatives of the Western Latin Church. In the Eastern Churches, synodality is traditionally the organizational principle of the church: synods of bishops decide, elect, advise and thus shape the fate of the respective church. This tradition upholds the final document. But it also does not spare criticism of how this synodality is actually lived. The synods are to become more spiritual processes involving all of God’s people, rather than just administrative focus. At the same time, lay people should be given greater responsibility, especially in the areas of administration, finance and shared responsibility.
The document describes the environment of the churches in the Middle East as a struggle for survival in a “world shaped by selfishness and isolation”, which is being exacerbated by the political situation and armed conflicts in the region: “The churches in the Middle East are from the womb of suffering and persecution arose, and their history was written in blood.” Peace, unity and reconciliation therefore play an important role, but also concerns about religious extremism and the oppression of Christians by Muslims. The importance of dialogue and understanding is emphasized, even if previous efforts have been difficult.
The clear language on the role of women in the church is particularly striking when it comes to the reform issues within the church. “Any form of exclusion of women from participation in church life, especially in the elaboration of church decisions, should be abandoned,” says the final document. The churches should begin to “reflect seriously on the reintroduction of the diaconate of women”. In this way, the Uniate Eastern Churches follow considerations in the Orthodox Churches .
There are controversies about the liturgy, which, unlike in the Latin Church, was not radically changed in the Eastern Churches after Vatican II. Demands to abandon “liturgical puritanism” and to adapt the liturgy to new realities and contexts are listed, as are the conflicts arising from liturgical reform discussions.
The final document from the Middle East concludes with three priorities for the World Synod: supporting the particular Churches to find a harmonious relationship between unity and diversity and preserving the specificity of the individual Churches, clarifying the structures of the connection between Rome and the Eastern Churches and finally to find structures and tools how synodality can be realized in the life of the church.
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Europe: Tensions and cautious desires
The diversity of the church in Europe is a wealth, states the final document of the European continental meeting in Prague (February 5 to 11, 2023). But this diversity also leads to tensions, which is clearly stated: “Our work was rich and exciting, although not without problems and difficulties.” The paper takes stock of the situation of the church in Europe and the debates that are being conducted within it – also on topics such as the ordination of women or the inclusion of forms of love and sexuality that do not correspond to the church’s moral teaching.
In describing the context in which the church in Europe is embedded, the paper speaks of the “wounds” caused by the church abuse scandal. It recognizes the diversity of church life in Europe, which also generates conflicts – between Eastern and Western Europe, but also between countries with a strong Catholic tradition and those where Catholics have been a minority for centuries. And last but not least, it speaks of the “phenomenon of secularization”. It notes that a negative attitude that condemns the world and society is fruitless: “We have a lot to offer the world, but we also have a lot to receive from it. Being open to the world can help us to do that to better understand the gospel” (16).
“Unity in Diversity”
The European document stresses the importance of maintaining “unity in diversity” and escaping “the temptation of uniformity”. In general, the issue of women’s participation was very present at the Prague Assembly, with contributions from virtually all delegations addressing it (46). There is agreement that synodality needs institutionalized forms. It is a way “to make the Church less clerical, cold and bureaucratic, as some, especially young people, are demanding” (50). The document mentions several times that there should be a regular assembly like the one in Prague – that is, one on a pan-European level – in the future. When it comes to dealing with marginalized groups and their wounds, the document also looks at LGBT people: ” A number of delegations express the urgent desire to do something, because many people and groups feel rejected, degraded and discriminated against in our church, often unfortunately rightly so. They want safe encounters and an honest dialogue at eye level” (40).
In the 3rd chapter of the paper in particular, the tensions addressed are clearly named. First, there is the issue of “Truth and Grace” – or in other words: doctrine and pastoral practice. “One recognizes the urgency of real closeness to all those who are poor, marginalized, victims of injustice and prejudice and whose dignity is trampled on,” it says on the one hand. At the same time, however, the danger is seen “that this could lead to a dilution of the claims of the Gospel, while the Church must convey Christian truth authentically and clearly” (55).
When it comes to the issue of co-responsibility of all believers in the Church, the document speaks appreciatively of participation in the governance of the Church at all levels as one of the most visible manifestations of common priesthood and synodality (73). But while Belgium, for example, says there is a desire for a synodal church without clerical differences in the exercise of all offices, Hungary says that the involvement of the laity is a way of supplementing the mission of the ordained, but not replacing it .
Ordained ministry for women with different relevance
A little later, the question of opening up the entry requirements for the ordained ministry will also be dealt with. Here it can be seen that this question has a different relevance depending on the country, which is also proven by some examples: While the question of the women priesthood is not a big issue in some places, it is seen elsewhere as a prerequisite for a more fruitful church in Europe (76) . However, there is agreement on this subject: “Promotion of the genuine and effective joint responsibility of the people of God, overcoming clericalism” (77). It is not only about the place of women in the church, but about an understanding of the variety of offices as an expression of the synodal character of the church.
This is how the Prague final document formulates the European “priorities” (92) for the World Synod of Bishops, which the DCS demands of every continental gathering, also rather cautiously. It emphasizes the need to take concrete and courageous decisions about the role of women in the Church and about their greater participation at all levels, including in decision-making processes. It articulates a desire to explore forms of synodal exercise of authority. And it asks the synod to determine criteria for which decisions belong to which level of the church – from the local to the universal.
Asia: Become a “green” church
The Asian summary emphasizes local disparities. It describes great prosperity, but also extreme poverty. Various political systems challenged the church. This results in massive persecution of Christians in some parts of Asia . Asia’s challenges included political repression, dictatorial governments, corruption and unjust laws. “In extreme situations, false accusations of blasphemy and terror are the main problems Christians face.”
More inclusivism within the church is needed. Synodality calls on the Church in Asia to “walk together” despite some resistance. The summary addresses the exclusion of indigenous people. “The church must also be the voice of the poor. There are times when the church is silent on the plight and cry of Dalits, tribesmen, indigenous peoples and the poor.”
Women’s Question in Asia
The Church of Asia also expresses “a deep concern about the lack of inclusion of women in governance and decision-making processes in the Church. Consecrated women, although engaged in the various ministries of the Church, experience a sense of alienation whose voices are heard in the political decisions of the church are often not sufficiently heard.” There is a need to renew the church leadership structures and to enable “meaningful participation of women”.
A problem here are cultural differences and the traditional patriarchal structures of Asian societies. The role of women is often seen as secondary. However, some countries reported that men did not participate in the Church and in these circumstances women took on leadership roles.
Protection of minors
In Asia, there is little reflection on the protection of minors and the vulnerable. This is also reflected in the small number of reported cases of abuse. According to the document, this has cultural reasons. It is necessary to develop and cultivate a culture of protection in the church at all levels. This must have priority in the formation of all ecclesiastical personalities .
There are divisions in the church – between all classes. Many problems arise when power is separated from accountability and transparency. Therefore, the Asian report calls for participation in decision-making processes: “It was found that in some places the collaborative responsibility in the decision-making and decision-making process was missing. The voices of the minority and even the lay people are not considered in this process.” Sometimes, even in the structures prescribed by canon law, there is only superficial dialogue and a lack of consultation.
The demand for accountability and transparency is raised not only for financial matters, but also in decision-making processes and church leadership. This may necessitate the revision of some provisions of canon law, the Asian report said.
inculturation of the liturgy
The liturgy also had to be reconsidered . The report emphasizes in many ways the need for more liveliness in church services. Asian cultures want “lyrics they can understand, music they can sing, and rituals they can identify with.” Prayer and worship must reflect and touch the hearts of the Asian people. Liturgical celebrations must become more “synodal”: “participatory, inculturated, relatable and convivial”. Everyone should find a safe space to worship God. “The integration of culture into the life and worship of the church must also inspire the lives of the faithful.”
Furthermore, the report emphasizes the explosiveness of climate change and the need “especially of the poorest” to preserve the environment. The church is called to “become a green church and live in solidarity and respect, protecting, defending and cultivating the unity of all of God’s creation.” Environmental concern is not only ecological, but also has a spiritual and social dimension.
Between the two Bishops’ Assemblies in Rome in 2023 and 2024, the Asian Continental Assembly proposes another continental consultation
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North America: Young people need to have their say
The North American synod document expresses the concern that young people will not be heard at the Roman bishops’ assembly. “We are concerned that young people are not at the table and we wonder how they will be represented in Rome,” the document reads. It was often discussed in the deliberations that young people played no role either in the parishes or in the world synod.
The bishops note strong tensions in the church . “The synodal process of discernment in North America has shown that the Church, like society, is experiencing polarization and a strong pull towards fragmentation.” This had been a major theme of the diocesan, national and continental phases of the Synod. A significant threat to communion within the Church is a lack of trust between bishops and laity, but also between the clergy in general and lay people. “One of the greatest areas of tension in North America is the clergy sex abuse crisis and its aftermath, which has led to a loss of confidence that cannot be overstated,” the document said.
Women, Minorities and LGBTQ
In addition, the document names various topics that should play a role at the bishops’ meeting in autumn. Among other things, the church must continue to learn synodality, find new forms of shared responsibility and show greater openness towards the excluded. These demands are justified by the common baptismal dignity of Christians. Groups named during the continental leg included “women, young people, immigrants, ethnic or linguistic minorities, LGBTQ+ people, people who have been divorced and remarried without annulment, and those with physical or mental disabilities.” While the reasons for experiencing the church as dismissive are different, “the need of the church is common,
Women in particular should have a greater presence in the church. “A common cry was that ‘more space needs to be made available for them, particularly at decision-making tables.'” The Church was encouraged to “acknowledge, recognize and promote the role of women…so that they may have a greater presence have in the church”.
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Latin America and the Caribbean: Anchoring the episcopate in the synodal church
A main concern of the Church in Latin America and the Caribbean is the concrete implementation of the synodality demanded by Pope Francis. With the founding of the Latin American Bishops’ Council, the CELAM, in 1955, the particular church presented a continental synod of bishops years ago, which the final document of the current assembly never tires of emphasizing.
However, the participation of lay people in this synodality seems to be a much more difficult issue: “We learn that when the office of bishop is not anchored in a synodal ecclesiastical nature, it becomes impoverished because it does not benefit from the fruits of a broad exchange and threatens itself feels as if synodality is a democratization that abolishes the hierarchical structure of the church.” (96) How this is to be achieved is only formulated as a question for the future in the paper.
Even if the “common dignity of all the baptized” (35) is repeatedly emphasized, this is never without emphasis on the episcopal dignity, whose task consists in “accompanying and guiding the people of God on the common path” (36).
The particular church of the Caribbean, on the other hand, finds clear words: “We need a structural way that de-installs us. We need flexibility, dialogue, tolerance, recognition, respect. Not new wine in old barrels” (38).
The woman question and celibacy
As far as the current role of women in the church is concerned, one seems to be rather undecided. According to some voices, women are already being successfully integrated into committees open to lay people. Others “feel that women are ‘cheap labor’ for the Church” (86).
For the future, however, a clear requirement arises from this: the argument of the lived reality of faith is indicated for the introduction of the women’s diaconate; it should be considered “taking into account what is already happening in different communities” (86).
In addition, the paper calls for examination of the “usefulness of celibacy and its relation to priestly life” (91). Finally, a revision of the entire theology of the office profile is called for on the topic of women’s priesthood and celibacy, including the concept of priest and “the opening of some offices to women” (92).
Together with the question of celibacy, the bishops again take up the question of viri probati, which was already discussed at the Amazon Synod.
people on the fringes of society
The paper also takes up other topics of the Amazon Synod: The southern regions and Bolivia in particular emphasized the lack of support from the church for the indigenous population in the Amazon region.
But one must also turn to those “who are also excluded in our church” (65). Here we are talking about people on the LGBTQ spectrum, couples in second marriages, priests in new circumstances and “women who have aborted out of fear” (65). However, it does not say exactly what “being inclusive” (65) is supposed to consist of.
competence
Particularly exciting are the concluding questions formulated by CELAM, which not only seek a framework for cooperation between laity and clergy, but also ask about “the value of the findings of the Continental Synod” (100) and their competencies. “Would not these [insights] have greater value and acceptance if presented as guidance and guidelines for the people of God in a region […]?” (100).
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Africa and Madagascar: Critical Questions to the Synodal Process
The African continental document differs significantly from the other documents. It formulates critical questions to the synod process like no other. There had been reluctance in Africa as the continental phase progressed, as some felt they were repeating the work of diocesan and national assemblies . The idea of using the tent metaphor to describe synodality met with little understanding in the African context. ” The picture of the tentas the main image for synodality has been fiercely disputed by many, who associate it with warfare, displacement and refugee situations.” One therefore prefers the image of the family of God, in which everyone has their place and responsibility according to “family values” – although it there is no consensus as to what these values consist of.
The document outlines a tension between a strong understanding of truth and the principle of mercy; between belonging to the church and not living as a full member of the church; between autonomy and shared responsibility. “How do we deal with this?” ask the authors.
“Doesn’t that lead us to democracy?”
The question arises where synodality leads if the voices of different people are listened to: “Doesn’t that lead us to democracy?” The line between dialogue, listening and decision-making and the rule of the majority is fine. In addition, the criteria for distinction and judgment at the World Synod are unclear, criticizes the Continental Assembly.
Christian voices and values should be given more consideration in determining Church teachings . Values such as family, solidarity, community life, respectful dialogue, hospitality and shared responsibility played a crucial role. “Africans have equal responsibility for the teachings and teachings of the church in cooperation with other local churches (Eph. 2:19)”. Accordingly, it is of the utmost importance that their experiences and constantly evolving cultural values are taken into account and that their problems are always given equal consideration.
Synodality must also include inculturation and liturgical renewal. Inculturation helps to root faith in people’s lives and practices. Worship in Africa is an integral experience that involves the whole person. The current way of celebrating liturgy leaves many Africans unfulfilled. “A synodal church should take into account the nature of Africans to have a more participatory liturgy consistent with authentic liturgical theology and teaching.”
Ecological Justice and Conservation
In addition , ecological justice and nature conservation should become a way of life of the synodal church. “Climate change is an existential threat to the entire world, and the Church is not separate from the world.” Africa bears the brunt of the current climate crisis, although it contributes the least to it. “The church should continue to do more to find solutions and develop innovative strategies to respond to this urgent crisis as an integral part of its mission.”
While the document identifies the “challenges of broken marriages based on traditional practices that are difficult to change through Christian values and other socio-economic factors” and polygamy as problems of the African Church, unlike in all other documents, the question of LGBTQI Christians not to speak.
However, issues such as inclusivity, transparency and the women’s issue also play a major role on the African continent.
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Oceania: Don’t build a new church, but renew
There are major cultural and social differences between the individual countries in Oceania – this is also reflected in the Catholic Church in this region. The final documentdescribes a large gap and some conflicts between rich and poor and between the different ethnic groups, even within the communities: “Different races compete for dominance in the parishes, making it almost impossible for racial minorities to participate,” it says bluntly. The poor who cannot afford decent clothing would be despised. “Some feel unwanted because they don’t belong to the ruling clique in the community.” And newcomers to the congregation felt they couldn’t help out in the church “because it’s taken over by select families.”
Beyond that, the Church in Oceania acknowledges tensions. These include different attitudes towards sexual and gender diversity, the role of women in the church and different views on the possibility of changing church doctrine. “Some voices in the replies call for a change in church teaching in the sense of a ‘dying and rising’ cycle,” it says from New Zealand. The representatives of the Eastern Catholic Churches, based in Oceania, on the other hand, emphasized the need–to maintain the doctrine and “to offer formation in the unchanging ecclesiastical doctrine of the present day.”
The paper also speaks of tensions in understanding inculturation. “Some view the traditions of the universal church as a kind of imposition on local culture and even a form of colonialism. Others hold that God is present in every culture and that every culture is already expressing Christian truths. Another view is “that Christians cannot adopt and adapt some pre-Christian cultural practices. For example, when a priest adopts the symbolism of a village chief, the priest becomes a symbol of power and not of service,” it says.
Greater focus on ecological crisis
Gaps in the working document for the continental phase issued by the Vatican are also noted: the ecological crisis, including the threat of sea level rise and environmental and marine degradation in Oceania, which can also be observed in other parts of the world, is not becoming sufficient taken into account.
It also states that the ongoing impact of the sexual abuse crisis has not been clearly addressed in the Vatican working document. “During the course of the synodal tour initiated by Pope Francis in April 2021, there have been further damaging revelations about the mishandling of sexual abuse cases within the Church,” it said. It must be considered whether the existing ecclesiastical structures impede or enable adequate protection and just reparations.
“We do not want to build another Church, but to renew and revitalize the Church we love,” said the Bishops of Oceania. This renewal should begin with personal conversion, but it must also take on communal and structural forms. “A renewed and synodal Church tries not to leave anyone behind. In such a Church we will walk together and love one another.”
By Carina Adams, Matthias Altmann, Benedikt Heider and Felix Neumann
