This is the first in a series of articles on the upcoming “Synod on Synodality.” This meeting is the final one in this 3-year series and will be held in the Vatican, October 2 - 27, 2024.
Structure
Normally, a synod is a meeting of bishops gathered to discuss a topic of theological or pastoral significance in order to prepare a document of advice or counsel to the pope. This Synod has 368 participants, but the change is that there are 96 are ‘non-Bishops’ with voting rights! (45 of the 96 are women.)
Of the 2023 attendees, 26 are not returning this year. That is ~7% which seems to be a reasonable attrition for such a commitment. It would be interesting to know if the number was split proportionately between bishops and non-bishops—but also we should know why they are not returning. (It is important to know if these losses are related to human circumstances or whether some are objecting to the process, or do not feel heard…or were ‘fired’!)
This year there are 16 “fraternal delegates” — representatives from other Christian Churches. That number is increased from the 12 delegates in 2023.
Discussions will be in camera and— except for a few open sessions —participants are bound to silence till after the final voting. At the end of the Synod, the members will vote on each paragraph in the final draft and there needs to be 2/3 in favour for them to pass.
Ecumenical Vigil
There is also a novel Penitential Service where the Synod attendees request forgiveness for a list of ‘sins’ which were published ahead of time. This was discussed in a previous article (click HERE.)
Themes for Synod
Based on the conclusions of the 2023 Synod, the Holy Father authorized 10 working groups to delineate some issues during the year between the 2023 and 2024 meetings. The topics were derived from the lengthy 2023 Synthesis Report. [SR] (More information from the Vatican: HERE.)
Some aspects of the relationship between the Eastern Catholic Churches and the Latin Church.
Listening to the Cry of the Poor.
The mission in the digital environment.
The revision of the Ratio Fundamentalis Institutionis Sacerdotalis in a missionary synodal perspective.
Some theological and canonical matters regarding specific ministerial forms.
The revision, in a synodal missionary perspective, of the documents touching on the relationship between Bishops, consecrated life, and ecclesial associations.
Some aspects of the person and ministry of the Bishop (criteria for selecting candidates to Episcopacy, judicial function of the Bishops, nature and course of ad limina Apostolorum visits) from a missionary synodal perspective.
The role of Papal Representatives in a missionary synodal perspective.
Theological criteria and synodal methodologies for shared discernment of controversial doctrinal, pastoral, and ethical issues.
The reception of the fruits of the ecumenical journey in ecclesial practices.
Catholic magazine Aleteia explains these topics in greater detail and in lay terms! (Much of the information below is abbreviated from that article.)
Female Diaconate
On the hot topic of the female diaconate, the assembly was divided among those who consider that it would be "unacceptable as it would be discontinuous with Tradition," those who believe that it would "re-establish a practice of the original Church," and those who see it as "an appropriate and necessary response to the signs of the times." Others fear "a dangerous anthropological confusion, in which the Church would align itself with the spirit of the times."
Throughout the document, the assembly asks how the Church could "insert more women into existing roles and ministries," and, "if new ministries are needed, who should make the discernment, at what level and in what way?"
The members wish to "ensure that women can participate in decision-making processes and assume roles of responsibility in pastoral care and ministry" -- even if it means "adapting canon law accordingly."
Women's Issues
An end to unjust remuneration, especially regarding consecrated women.
The use of language which emphasizes the equality of men and women in liturgical texts and Church documents.
The participation of women as "judges in all canonical processes"; and the presence of women formators in seminaries.
Lay preachers & a possible ministry for married couples
The Synod calls for "greater creativity in the institution of ministries based on local requirements."
It suggests broadening the functions of the ministry of lector, and could include "preaching."
The synod envisage a new ministry for married couples, to "support family life" and "accompany those preparing for the sacrament of marriage."
A ministry of listening for those who feel excluded
Apparently, the term "LGBTQ+" was part of the first draft, but was not retained in the final report. Members spoke of "people who feel marginalized or excluded from the Church because of their marital status, identity, and sexuality [and who] also ask to be heard and accompanied, and for their dignity to be defended."
The document made no mention of the possibility of blessings for same-sex couples.
The Synod proposed "to institute a ministry of listening and accompaniment based on baptism, adapted to different contexts."
Bishops
There were recommendations for mandatory episcopal councils; increased bishop accountability; changes in the selection of bishops and the strengthening of episcopal conferences.
Nuncio’s & Priests
The Synod suggested a review of Papal nuncio’s work and the issue of celibacy as a requirement for the priesthood. The document went on to stress the importance of combating "clericalism." It indicated that training for the priesthood must "avoid the risks of formalism and ideology, which lead to authoritarian attitudes and prevent true vocational growth."
The Eucharist
The Synod also recommended making the Eucharist understandable to local cultures saying "unity of the Church and multiplicity of Christian communities; unity of the sacramental mystery and variety of liturgical traditions; unity of celebration and diversity of vocations, charisms and ministries."
(I wonder if this includes the TLM?!)
Further Assemblies
The report looks at the various models of assembly which churches have tried in recent years. It mentions in particular "the First Ecclesial Assembly of Latin America and the Caribbean," "the People of God bodies in Brazil," and "the Australian Plenary Council," but makes no mention of the German Synodal Way.
The report raised the need for a "canonical configuration" of continental assemblies to incorporate "the variety of God's faithful people." Coordination organisms between bishops from different countries are also encouraged, with the creation of international ecclesiastical provinces, for example.
A common date for Easter & an Ecumenical Synod on Mission
The assembly expressed a "strong desire" to find a common date for Easter, so that all Christian confessions can celebrate Christ's resurrection on the same day. (Catholics follow the Gregorian calendar, while the Orthodox follow the Julian calendar.)
Other ecumenical proposals include involving Christians of other denominations in the Synod, as well as convening an "Ecumenical Synod on common mission in the contemporary world." Also there are plans for an ecumenical Martyrology. (e.g. the Pope has announced the addition of the Coptic martyrs of Libya to the Catholic Martyrology.)
Conclusion
The principles driving the Synod are noble: The hope is to make the Catholic Church more “participative” and “puts forward concrete proposals on sometimes burning issues.”
I see two big problems. First, the squeaky wheel gets the oil: some groups are politically active and garner disproportionate attention.
Secondly, the power structure within the Church may stymie appropriate change. The parish priest can choose to take advice from parishioners, but he has sole authority in the parish. Similarly, the bishop in the diocese, and the Holy Father over the Church. No matter what the Synod presents, their recommendations can be taken, or rejected.
The German Synodal Way found that out the hard way! Pope Francis responded to the German Church that it does not have the "authority to obligate bishops and the faithful" to "new forms of governance and new doctrinal and moral approaches."
Kevin Hay
You can follow Kevin on 𝕏 / Twitter @ kevinhay77