The Synodal Synthesis Reports from Irish Dioceses have been released, revealing the results of the initial consultations.
In general, many of them speak of the same issues, though some emphasise certain ones over others.
Dublin Diocese probably stands out in terms of vague and impractical suggestions, with language that brims over itself with self importance about ‘The Spirit’ speaking, rather than saying that it is people from the parish. Most other dioceses are far more nuanced and written by people with a clear comprehension of what makes the faith thrive and prosper in parishes, rather than say, in the pages of The Irish Times.
Very few lay men attended the initial sessions, with numbers in other countries at 70% women, it is likely that the number was even less representative of males in most Irish dioceses. This is a disaster and undermines the whole process. Just because the hierarchy is composed of ordained men, does not mean that the exclusion of lay men should be celebrated. The 30% of men who did attend are likely to be mostly above the age of 50. The idea that we lump in ‘men’ (straight men especially) as one category is absurd and designed to limit the influence of lay men by conflating them with the hierarchy.
At least some regard this failing as a success however.
Overall, we think that the initial Synod Synthesis reports are interesting reading and nowhere near as bad as some predicted having seen the German Church’s failed attempts to have a constructive Synod, where they allowed far left and crypto Protestant groups to hijack the process for their own ends.
That has not happened in Ireland (yet) and the documents have many worthwhile and meaningful suggestions, with a long road ahead there is no reason to assume that the vague and impractical flippancy of suggestions for such things as women’s ordination will make it to the final reports in a few years time.
More must be done to get young people to these meetings, especially lay young men. More must also be done to get those of a traditional slant to these meetings, there is no point in those who normally attend church and parish meetings simply talking to one another and affirming one another’s positions on matters. It is obvious that this has happened in many cases, with many suggestions focused on solutions that are already being tried by the same people, such as the Alpha Course. Bringing in outsiders, of faith, would likely have led to some properly creative suggestions, this is imperative in the future.
Here is a collection of a few interesting points from five of the Synod Synthesis reports, as a sample of what came up in those that have been produced. There are far more comments than are compiled here, but it is a small flavour of what has been published.
Dublin
In the Dublin report, the only time that men are mentioned in the entire report is when it is suggested that women are not equal to them and also when it is suggested that married men can be ordained. That is two statements where men are mentioned.
Women are mentioned 16 times, sometimes simply in a manner designed to insult others.
For example, the document implies that male celibate priests are not ‘real people’
‘women and married priests would be much more in touch with people in the community – real people in touch with real people.’
As we can see from the failing Anglican Church, this is objectively untrue, it is a throwaway comment from someone who has given no thought to the subject and yet, it has been included, even though it is likely to highly offend and further demoralise Dublin’s falling and rapidly ageing priesthood.
The document attempts to address the issue of young people, but makes the repeated mistake of equating ‘structures’ with evangelisation, as though people will only join the church if they can get some position of authority. This may true of Anglicanism, but it should never be true of Catholicism.
There are already strong and powerful youth who are very active in our parish in ways that are deep and meaningful to them—we need to tap into that powerful, youthful energy to connect with them.
The conclusion of the report bizarrely proclaims that it was the Holy Spirit Himself (yes, Him) that inspired people to call for women’s ordination during the Synodal meetings.
Many were moved by the Spirit to call for the consideration of women in ordained ministry, so that the Church may be enriched by their deeper participation in leadership and governance roles.
All in all, Dublin’s report looks exactly as you would expect it to. Take from that what you may.
Cork
Those responding to Cork’s Synod consultations were more forthright in noticing the issue that Dublin Diocese skirted around, namely the church’s complete failure to attract young people.
When asked to identify who is missing from our church, fifty nine percent of Forty three percent of respondents report experiencing some form of hurt or disappointment from our Church respondents identified young people and young adults as the number one missing group.
Using Twitter, Instagram, Facebook and YouTube was proposed frequently when referring to engaging with young people but was at odds with the findings from the listening exercise with the 13–18-year-olds. They see social media as completely connected with their social life and not connected with faith life or faith formation. Similarly, the call to bring more music into our faith expression and celebration as a way of re-engaging young people was not echoed by the young people themselves. There seems to be an assumption being made by adult respondents, that will need to be explored further. The solutions offered to the lack of participation in the life of our Church by young people seem superficial and simplistic.
They also pointed out that the media has an anti Catholic agenda.
Concerns about an “anti-Catholic agenda” in the mass media were regularly named. How to be a strong voice for the positive in our Church is a challenge for many. The issue of rebuilding trust in the Church and a concern that we can truly believe that such “cover-ups” will not occur again is challenging for some people.
The need for adult faith formation was mentioned, though the Alpha course seems to be where most suggestions for this begin and end. It is simply not creative enough or realistic in terms of getting ordinary people to commit their time. Most of the Synod reports that mentioned adult faith formation simply suggested Alpha courses without really elaborating as to how this would engage more people than they it already does.
There was a regular acknowledgement of the lack of and need for a continuing adult faith formation. This is desired in order to engage in generative dialogue which will develop the capacity of people to evangelise. The Alpha experience as a way to achieve this was suggested a number of times. People wish to be able to proclaim the Good News with confidence and authority. This will then lead to capacity building, for sacramental preparation at parish level, to provide a more enriched and vibrant experience for those preparing to receive a sacrament.
Once again, the pro clericalism theme came up. Many of those responding were under the impression that only priests were seen as being ‘equal’ in the church. Lay men, who were not mentioned even once in this report of in any of the others, evidently will be beneath both priestesses and priests in the proposed new multigendered priest class.
It was strongly expressed that if we fully respect women in Church, we need to move from limiting their contribution to some ministries (e.g., the Word, Eucharist and church cleaning) to a broader understanding of their leadership roles and decisionmaking abilities. There is a voice highlighting the need in our Church for ordained women, who can stand equally with their brother priests in serving the People of God.
Kildare
This was one of the few which addressed the importance of prayer in a meaningful way. The passage on prayer was particularly realistic and well written.
The survey revealed a wide diversity in the ways people like to pray and the spiritualities of people within the diocese. As we continue to journey together this offers a good reminder to us to draw on the rich and varied repertoire of prayer and traditions offered by the Church. We need to recognise that one size does not fit all. For some Eucharistic adoration, May Altars, processions and daily Mass play an important part in nourishing their faith. For others guided prayer, Lectio Divina, being in nature, quiet reflection and meditation are dearly held ways of praying.
As a Church who walks together, we need to recognise and respect the variety of styles and forms of prayer from which people draw upon for their own spiritual nourishment. Also, there was a sense that people needed the Church to help them more with the ‘big questions’ they face in life. The teaching and faith development given by the Church must speak to the realities of people’s lives and meet them, as was stated ‘where they are at and not where Church leaders want them to be’. There was a repeated recognition of the apparent inability of the Church to speak into the circumstances and language of contemporary society. The ability of the Church to speak its message in the context of modern culture and society is both challenging and urgent. This need was voiced by all age cohorts.
Good liturgy and good homilies were spoken of warmly where they are happening. Where they are not, they are desired. And yet the language of the liturgy is sometimes seen as difficult or a barrier to engagement. Given the centrality of the Eucharist in our ‘walking together’, our synod responses are calling us to a deeper opening up of the word of God and the prayers of the liturgy into the reality of people’s lives in a language that is both accessible and meaningful.
It also made this admission that most people prefer the spiritual over the material issues of the church, though somehow made it seem like they were doing so begrudgingly.
In reviewing all the submissions across parish meetings, online surveys and focus groups it was noteworthy that while the issues of social justice and care of the earth are central to Catholic teaching these did not feature highly in responses. On the one hand, we know that these are likely to be important issues for people. This is evidenced by people’s responses to social appeals and the leadership of young people on climate action. On the other hand, these issues do not appear to be overtly linked to the work and ministry of the Church.
The document, however completely contradicted and challenged Pope Francis by stating:
However, in regard to gay partnerships, there is deep hurt that these loving relationships cannot be recognised by the Church. As stated by one gay Catholic man, ‘the Holy Spirit moves through my conscious in abject despair that the Church continues to deny those who share the love of God between them the opportunity to invoke the blessing and affirmation of God of their love.’
Francis has of course said, ‘God cannot bless sin’. Other documents pointed out that gay people felt ostracised by the church, that is another matter altogether. The documents should not be undermining Pope Francis in this way, on matters in which he has spoken clearly, such as this or on the issue of women’s ordination or married priests.
Galway
Galway’s responses were some of the most interesting.
Remarkably, they actually pointed out that the main barriers to many young people’s faith today are their teachers, who are allowed into Catholics schools to not only undermine the Catholic faith, but to directly harm it also. This is a taboo issue in many parishes, yet it is at the heart of our national crisis of faith.
Faith formation within schools does not guarantee success. As one contributor at a parish meeting stated, “my children’s and grandchildren's generation, despite they were all in good Catholic schools, don’t demonstrate much enthusiasm practicing their faith.” Another participant added “there are teachers who do not believe and are unable to pass on the true meaning of Faith.” A contributor via the designated private email noted, “I’m not sure that the hierarchy generally have a real sense of how indifferent the younger generation are to the Church.” This lack of awareness has already had grave and lasting consequences. The need for ongoing faith formation programmes at all levels was a common view expressed. One respondent of the survey highlighted the urgency and importance of faith formation: “these services need to be given the same priority as the provision of sacraments.” Ideas for how the faith formation of the young could be achieved were expressed. Chief among them was the suggestion that it should not rely on the staff of Catholic schools. Instead, priests or a dedicated layperson should visit schools during instruction time. Another participant felt that religion should not be taught in schools at all.
A realisation that priests have a heavy workload was also acknowledged, as one respondent put it, “I know priests are busy, but these children are the future, so they have to be encouraged to receive the sacraments.”
From a parish level, Sunday schools and children faith groups were seen as a way to provide an opportunity for young people to express their faith and to have it nurtured. In contrast, one contributor felt that the responsibility of faith formation lay at home and not with teachers or priests.
No matter which side of the argument; priests, teachers, or families, it is clear that resources need to be set aside for faith formation. A contributor at a parish meeting gave the stark realisation that this synod has come “forty years too late”. Let this not be repeated in another forty years. This fear was echoed by a survey respondent who stated: “these baptised members of the church {young people} must be heard if everyone is to have their say. If they are forever lost to the church, its future is severely compromised.”
The importance of the family was seen as being paramount in all of this. The example set in the home spreads out to the wider community.
If families are not on board and supported, we are going nowhere.
Faith is our life, and it is from the family that vocations come. It was stated that there is a real crisis of faith and belief in our Church. There is a generation out there who just does not feel connected to the Church on any level, faith or otherwise. As part of any faith formation programme, people will need to be educated in their understanding of the Sacraments, especially the Eucharist and Reconciliation. A deeper formation is needed “to explain the beauty of these sacraments and their importance in our faith journey.”
Another important suggestion was helping people to understand their faith more deeply, in a practical way, though we are not sure that emphasising ‘our Jewish heritage’ is an urgent matter, as opposed to emphasising our Irish Catholic heritage, which the media has successfully reduced to moving statues in the 1980s, Archbishop McQuaid and Father Ted. Though, it is important to give people a biblical literacy.
The importance of the Sunday homily was also stressed. As an expression of our lived faith, the Sunday Eucharist has to be celebrated in a more engaging manner. The whole area of liturgy needs to be examined, with special attention being given to choirs and liturgical music in general. We need to 8-Jun-22 610 make the connection between the Eucharist and the daily life of each and every one of us.
This is one of the major ways in which our faith grows. There was no doubt that faith formation/education is needed for all age groups.
Bible courses would help here. Only with a proper and ongoing faith formation will we be able to show, by our lives, the faith we claim to profess. It was noted that we live out our faith by practicing what we believe when we exit our church buildings. As part of our adult faith formation, we should be made aware of the traditions behind our faith, especially our Jewish heritage. We should not shy away from the vast resources that are available to help us to understand and give witness to our faith. The message of faith has to be delivered in a way that is in touch with real life; it is not just any old message — it is good new
Down and Connor
The last one that we have chosen is from Down and Connor, which highlights the difference between Catholics in the North and South by expressing concern that the church had ‘watered down’ some of its teachings.
As part of the synodal experience, we heard from people who feel that recently the Magisterium of the Church has been disrespected and that “Church teaching has been watered down” by conforming to worldly standards. In holding this stance of staying true to Church teaching some people found themselves alienated not only from society but also from their parish communities.
Nonetheless, it then goes on to call for more watering down.
The language of the Church was also discussed as being a barrier, with many finding the masculine language off-putting and excluding women.
Refreshingly, it did point out the same problem that Galway mentioned, that the current system of school assisted sacraments seems to only create a pathway towards atheism.
People spoke of the need to ensure that families, children and young people receive support for their journey of faith. Many recognised that much of the activity of the Church takes place at times that suit the older and retired members of the parish community with little creativity in organising events that recognise the demands and challenges of family life. A new approach to ministry was called for that would break away from sporadic sacramental moments whereby Confirmation is seen as a mass exodus of young people from the Church rather than them becoming full members of the Church. It was also felt that if the Church could demonstrate its ability to live out Catholic social teaching we would have more credibility and standing with young people.
What are your thoughts?
Let us know in the comments.