Looking back over 2024 and ahead to 2025

We began the year by gathering into synodal circles. We saw 2024 as the year that we had the power to take steps toward changing the Church – the kind of reforms we’ve talked about and dreamed about for years. But we grasped that it wouldn’t happen unless we, the people, make it happen. We had Sr. Filo Hirota, a member of the Synod Preparatory Committee for the Synod 2023 and 2024, share her experience in January of the 2023 Synod.

Dr. John Wijngaards, founder of the Wijngaards Institute for Catholic Research, spoke to us in February about the twofold Church as the People of God and as an Institution. He addressed how the institutional Church needs to be completely revamped and what we, as the People of God, must do to bring about the needed reforms. Click here to read the proposed Constitution for the Catholic Church.

Our Global Ecclesial Synodal Council gathering in March hosted Helena Jeppesen-Spuhler, a delegate from Switzerland and a prominent advocate for women’s equality, highlighting the need for regional and decentralized solutions, the importance of feedback from Catholic organizations, and the need for more locally focused solutions within the Catholic Church. The team also discussed the topic of women and the place of Small Christian Communities, the potential revision of canon law within the Catholic Church, the recent German bishops’ meeting in Rome and its outcomes, and how to address obstructionist bishops.

We shared the outrage of millions of people from around the world shocked by U.S. Catholic Bishops using their influence to speak out during an election cycle to Catholic parishioners in favor of one candidate running for the U.S. presidency based on the one issue of abortion. We begged them not to betray our Catholic teachings of selecting a candidate whose views represented a multitude of issues that concern us.

Our Global Ecclesial Synodal Council gathering hosted Dr. Elissa Roper, Australian theologian specializing in ecclesiology and synodality, in April. She shared the foundations for becoming a Synodal Church. The papacy of Francis, the revelations of abuse and clericalism, and a time of global pandemic, are heralds of an era of urgency. Now is the time to be the Church God wants us to be, the Church that our Earth needs us to be.

As our preparation for the 2nd Assembly to gather again at the Vatican in October, the international reform communities called two online synodal gatherings with a hundred plus reform-minded people from around the world who joined together with a few delegates. As one delegate, Sr. Elizabeth Davis from Canada, held nothing back as she shared her hopes and concerns for the coming second round of the Synod. To listen, click here. The top issues named by all the breakout rooms in both sessions were women to be treated with equality and open inclusion of all in our Church. Nearly all identified the need for lay representatives to be required to serve on the parish and diocesan councils with deliberative decision-making authority, the need for formation of both clergy and laity becoming more adept at being a synodal Church, essential need for seminaries to be revamped, and the importance of Small Christian Communities to be recognized as an official part of the Church.

CCRI dared to sponsor a Conversation in the Spirit on the U.S. Presidential election. The online event was co-sponsored by Faithful America, Association of U.S. Catholic priests, Catholics Vote Common Good, and Ignatian Encounter Ministry. National Catholic Reporter (NCR) covered the event noting that reform-minded Catholics were urging their bishops to promote ALL Catholic social teachings and not just the one issue of abortion. “Every Catholic Voice,” held in September and led by Ignatian Encounter Ministry, was a virtual Conversation in the Spirit attended by Catholics from across the United States to discuss the U.S. Presidential Election using a synodal mode of listening and discernment. The Main Questions that participants were invited to reflect upon and respond to were: How are your faith and values shaping and informing your view and perspective of the upcoming election? And what are your greatest hopes and concerns for our country as we approach the election? Of the 574 who signed up, 274 actually participated including priests, religious, and mostly Catholic laity. Click here to see the results of this unique experience.

The African Continental Synod: The program began with presentations from Mary Wahome and Alloys Nyakundi about their Young Adult Seekers online Small Christian Community. It is a global community sponsored by Catholic Church Reform Int’l (CCRI) offering young adults from all over the world a safe place to share their concerns for social and environmental justice issues, often finding support in one another in the life issues they face. Mary Wahome, a fourth-year student at Kenyatta University in Nairobi, Kenya, described their Young People Small Christian Communities (YPSCCs), which consist of about 80 to 100 students who meet once a week in a large classroom. The African Synodality Initiative was presented by Fr. Andrew Kaufa, SMM who is currently the Coordinator of the Social Communications Department of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) in Nairobi, Kenya. He explained that the African Synodality Initiative is a partnership between JCAM, SECAM and AMECEA (Association of Member Episcopal Conferences in Eastern Africa) and the Jesuits Conference of Africa and Madagascar. Their goal is to provide resources that will enable the local churches in Africa to engage fruitfully and constructively in the ongoing synodal process. ASI fulfils its goal by developing informative media productions, organizing webinars that support the formation of the faithful, and convening various groups to reflect critically on synodality from an African perspective. Fr. Andrew commented that greater consultation with the baptized increases rather than diminishes the authority of the bishop, contrary to the initial thoughts of some bishops. The voting delegates from Africa will emphasize the importance of the family in an African context and the Church as the Family of God at the synod in Rome.

North American Continental Synod: Future Church: Russ Petrus talked about their organization’s history, initiatives such as the Mary Magdalene celebration, and efforts to expand the lectionary to include female biblical figures accurately without distortion. Canadian Network for Women’s Equality: Louise Dowhan outlined their goals for the synod, emphasizing the need for women’s ordination, inclusive church governance, and changes in the church’s stance on sexuality and priestly celibacy. Association of Roman Catholic Women Priests: Bridget Mary Meehan discussed their mission and activities, celebrating the ordination of women in inclusive communities of equals. Association of US Catholic Priests:  Steve Newton, CSC, talked about the association’s founding and ongoing advocacy efforts on issues like racism, clericalism, women deacons, and the need for new models of the priesthood. Concerned Lay Catholics of Canada: Mark Guevara spoke about addressing the fallout of clergy sexual abuse and fostering synodality, urging actionable steps toward greater lay involvement in church governance. Catholics for Choice: Chris Wimbush and Manuela Tironi presented their perspective on why the synodal process needs to elevate the voices of those faithful Catholics who are marginalized by current church doctrines on matters related to abortion, contraception, gender, and freedom of conscience. Dignity USA: Marianne Duddy Burke discussed their organization’s ongoing advocacy for LGBTQ+ Catholics, detailing their collaborative efforts with international organizations, and their hopes that synodal processes will lead to greater inclusion and equality.

Latin American Continental Synod:

Fr. Peter (Pedro) Hughes gave a sobering assessment of both the Church and the societal state of Latin America: The state of democracy is weak and fragile, especially among the poor, marginalized and other minorities who all together make up the majority. Sister Dr. Birgit Weiler, a Medical Mission Sister from Germany and a consultant to the Amazon Synod, noted that women spoke up at the Amazonian Synod. It was the highest number of women present and participating, and they had a strong impact. With the structure of Amazon governance, bishops do not wheel as much power as usual. The president is a bishop or cardinal, but the vice-president is a lay person. Dr. Olga Consuelo Vélez, holding a doctorate in theology, pointed out that just as the environment is treated in Latin America, so are women. She maintains women in Latin America suffer injustices doubly/triply, so extensive is the discrimination of women in Latin American society. 

Oceana Continental Synod:

Representatives addressed what it means to become a synodal church in their region.

Australia was represented by Kelly Paget, one of 54 women delegates to the Synod. She spoke about the Plenary Council that had taken place in Australia 2021-22 and an important document “The Light from the Southern Cross” promoting co-responsible governance in the Catholic Church in Australia. She noted that both came “from a moment of crisis” in the church where the effects of abuse had caused deep and far-reaching feelings of disillusionment and hurt amongst people in the communities affected. 

Papua New Guinea was represented by Fr. Victor Roche SVD, a Divine Word Missionary serving in various leadership positions in Papua New Guinea for the past 43 years. PNG and Solomon Islands have a combined population of over 14 million people and 22 dioceses, spread over 600 islands in the Western Pacific. In summary, he said the church is our home. We belong by virtue of our common baptism. Of great concern are the poor and marginalized of our communities. Lay people play an important role in governance and pastoral ministry in the church. Women are taking a more active role in all aspects of church life, and in society. Most churches are full, and vibrant with singing and dancing, participating in Eucharist. Synodality is a lived experience, with participation and dialogue occurring at the village level. Perhaps the universal church could take notice of the church on the margins.

Aotearoa New Zealand was represented by Manuel Beazley, the Vicar for Māori in the Diocese of Auckland and a non-bishop delegate to the Synod. He said synodality involves reaching out to those on the periphery, the marginalized, the excluded to be inclusive and welcoming of all. He spoke of the importance of good governance structures in our church communities. Equality of women was highlighted as a significant issue in church life, including serious consideration of ordination of women. It was noted that in recent times the four highest positions in public life (Prime Minister, Governor General, Māori Queen, and Chief Justice) were all held by women.

Fiji was represented by Ms. Susan Sela, whoworks for the University of the South Pacific, which takes her to the 12 member countries of the University – Tonga, Samoa, Vanuatu, Solomon Islands, Nauru, Kiribati, Niue, Marshall Islands, Cook Islands, Tokelau, Fiji and Tuvalu. She acknowledged the support of Fiji’s Archbishop Peter Loy Chong who invited her to give public lectures to numerous groups on her experience of visiting Rome for the first time. Susan said it is no surprise that the method of synodality has been adopted so readily as Pacific islander cultures are communal people, used to meeting to talk things out.

Selection of our Church Leadership

With the final report from the three-year Synod recommending that the people have a say in choosing our bishops, a series of presentations were offered. Why the present system isn’t working and a proposal for alternative methods: The current system leaves the laity out completely. They are not even consulted about who their next bishop will be. Many consider standing up for social justice to be the most significant aspect of being a Catholic and yet, all too many bishops remain silent on issues that call for speaking out. The current process is intrinsically flawed with politicking for like-minded priests to be elevated to bishop without any concern for the needs of the people in the diocese. Proposal for an alternative process of involving all the People of God in the process: Blessed Antonio Rosmini back in 1846 offered a concrete proposal for a viable process. Fr. Tom Reese, S.J., columnist for Religion News Service from the U.S., recommended that we need a synodal process for selecting our bishops – one that involves prayer, involves Conversations in the Spirit where we listen to one another in a structured fashion where everyone has a say and no one person dominates the conversation. Maybe nominations should come from diocesan or parish councils…or maybe from priests’ councils. Each diocese must search for the best way for them, recognizing that there is no flawless system, and then continue improving their system over time. Dr. Luca Badini Confalonieri, with the Wijngaards Institute for Research in the UK, stressed that, despite the flaws with a democratic election, it is still the most ethical and efficient way through this process. Both the New Testament and Church history witness that elections were the process used in the early Church. Once there is a list of candidates, the essential requirement of any method of appointment must have a period of common discernment, which should provide the candidates’ relevant credentials and, more crucially, their understanding of the Gospel. Following this period of public discernment, a process needs to be set up for a vote to be taken. The people cannot truly be co-responsible for their local community if they do not have a say in the election of their bishops. A detailed process for discerning the details of how to establish the Selection of our bishops was explored: Before the nomination process even begins, it was agreed that the process should start at the level of parishioners in collaboration with the clergy and nuns discerning the desired qualities of a bishop. Examples included “smell like the sheep,” be a listener more than merely an administrator, be a servant leader with compassion rather than a “careerist’, have a track record of social justice encouraging others, and be readily accessible to all.

Next each step of the process was discussed:

1. Nomination process: It was agreed that the clergy and nuns, who best know the priests, should offer a list of names of possible candidates as nominees for the position of bishop. It was suggested that this list might go the diocesan pastoral council for further discernment after which they could offer a short list of candidates.
2. Having a period of public discernment: The faith communities should hear from the various candidates and give the People of God an opportunity to ask questions.
3. Hold Conversations in the Spirit: Many small groups should be held to prayerfully discern who among the candidates possesses the qualities most needed for their diocese;
4. How to set up the selection process: should be inclusive of all in the diocese following the synodal process. This presumes a preparation and education process at all levels in the diocese from “grassroots” to the “administration.”
5. An ordination of the person chosen: should be a major celebration held in the diocese involving the whole community including other faith communities in an ecumenical fashion.

Empowerment of Local Church Communities:

Diocesan and parish councils

Diocesan and Parish Councils was presented by Sister Donna Ciangio, Chancellor in the Newark Archdiocese under Cardinal Joseph Tobin. The Diocesan or archdiocesan Pastoral Council should be an advisory body with a determinative voice to the bishop comprised of lay persons, priests, deacons and religious, representing the diversity of its people. In a Parish Pastoral Council, the role of the members is to lead the parish in the discernment and expression of its mission with the clergy and people walking together (synodality). The main mission of councils is to support continuity, identify parish or diocesan successes and needs, and create the pastoral plan for how we communicate the Gospel and provide the environment for encounter with Christ.

Small Christian Communities

The Lay Ecclesial Ministry of Coordinating a Small Church Community in Africa was presented by Fr. Joe Healey, an American Maryknoll missionary priest who served in Eastern Africa for 54 years (1968 – 2022). This term, Small Christian Communities (SCCs), is indirectly referred to in the section of the final document on Structures under the “People of God.” The Local Churches have the freedom to carry out pastoral work in parishes on the local level following their own structures and activities. There are various leadership models, types, and styles of lay ministry. In the spirit of being a new way of being and becoming church, the emphasis is on service rather than authority, especially servant leadership. A lay minister is not a boss but a servant of the servants.

Small Christian Communities in Europe, from import to homegrown local Church development was presented by Fr. Max Stetter, Diocesan Priest, Augsburg/Germany. In the 1970s and ‘80s, the international community of German speaking grassroot communities began to be formed. By the 2000s, the mission institutions of the Church in Germany (missio Munich and missio Aachen), inspired by international pastoral pioneers, began to promote Small Christian Communities as new way of being Church. An idea to put forth to the synod delegates is the vision of Fritz Lobinger, a German missionary priest (Fidei donum), responsible for Lumko Missiological Institute, who became a bishop in South Africa. He early saw the need in some parts of the global Church for small communities to prepare a team of elders for ordination who would lead their communities and celebrate Eucharist with them. This plan follows the pastoral intuition of St Paul in the early Church. These ordained elders would work only in their own community and be overseen by ordained animator priests. This concept would lead away from the traditional dependence on the sole parish priest and replace it with a team of ordained elders. The idea of having two forms of priesthood – ordained elders and ordained animator priests – deserves serious consideration today.

Small Christian Communities in Asia was presented by Bibiana Joo-hyun Roh, the former Executive Secretary of the Asian Integral Pastoral Approach (AsIPA) of the Federation of Asian Bishops’ Conferences (FABC), and a member of the committee for SCCs of the Catholic Bishops’ Conference of Korea. Her presentation was a synthesis of recent stories and the current situation of Small Christian Communities (SCCs) in Asia as reported by SCC coordinators from various countries and dioceses in Asia. SCCs have been promoted in most local Churches in Asia. SCCs make significant contributions by empowering the laity to fulfill their baptismal responsibilities and renewing parish pastoral structures from the bottom up. Looking ahead, the future of SCCs/BECs in Asia involves increasing active lay participation, continuous formation for clergy and laity, and expanding the scope of SCCs to include basic human, ecological, and digital aspects.

Lay Ecclesial Ministry of Homilists

This was presented by Betty Anne Donnelly, co-founder and preaching coordinator for Catholic Women Preach. Betty Anne reported that they have posted 490 short homilies (5–7 minutes) on their website. To access them, go to www.CatholicWomenPreach.org. This features the most recent homilies posted at least 2-weeks in advance of a given Sunday or holy day. Betty Anne was invited to a seminal conference at Aquinas Theological Institute in St. Louis last March where 30 women and men gathered with the goal to provide the Synod office in Rome theological justification and concrete language for a proposed change in canon law to permit adequately trained lay people to preach the homily at the Eucharist. The official Synod proposed consideration for adequately trained lay women and men to contribute to preaching the Word of God, including during the celebration of the Eucharist.”