Pope Francis recently issued a letter "On the renewal of the study of the history of the Church." No matter: Francis himself seems to have forgotten the history of women ordained as deacons.

When he spoke with CBS News' Norah O'Donnell in an interview last spring, she asked if young girls would be able to become deacons someday.

He answered, "No. If it is deacons with holy orders, no. But women have always had, I would say the function of deaconesses without being deacons, right?"

Wrong.

A thousand-year tradition

For more than 1,000 years, women served as deacons (or deaconesses, depending on the language). The only person in Scripture called a deacon is St Phoebe, who traveled to Rome as an emissary of Saint Paul, carrying his Letter to the Romans.

As the church matured, women deacons were ordained during Masses, just as men deacons were.

The ordination liturgies bishops used over the centuries to ordain women to the diaconate meet the standards for sacramental ordination decreed by the 16th-century Council of Trent.

These women are named in literary documents and their names are inscribed on tombstones across the lands of early Christianity.

What happened?

The Church eventually stopped ordaining anyone to the diaconate as a permanent vocation, because the diaconate of men had become a stumbling block to ambitious priests.

By the early Middle Ages, deacons and archdeacons managed church funds and charity, and with their administrative expertise often succeeded their bishops. More than 30 popes in the early church were never ordained a priest!

The solution was a requirement that any man ordained a deacon had to be on the path to priesthood. Because women were never priests, women were ineligible for the diaconate.

Current thinking

Many delegates to the recently ended Synod on Synodality, the Vatican summit on the Church's future, made it clear that they believed the diaconate should be opened to women.

The best they were offered was a promise that the subject was open for further study.

Yet there is a pontifical brick wall ahead. As Francis told O'Donnell, "Women are of great service as women, not as ministers. As ministers in this regard. Within the Holy Orders."

He seems to have slammed shut the door to recovering the church's tradition on deacons, simultaneously enabling the international walkout of women and men from Catholicism.

Yes, the Catholic population is growing in developing countries, but Church government and charity are supported by donations from nations where people of wealth and even moderate means have been educated to the baptismal equality of all persons.

They are leaving the Church.

What to do?

Francis' own words must be applied here: "A proper sense of history can help each of us to develop a better sense of proportion and perspective in coming to understand reality as it is and not as we imagine it or would prefer reality to be."

• First published in RNS

• Phyllis Zagano is an award-winning author and scholar specialising in Catholic women's ministry past and present, especially the ancient tradition of women deacons.

This decision clearly demonstrates the Pope's vision of how consultation (decision-making) and actual decision-making should interact.

The process has emphasised unity and harmony, though the Pope accepts that some topics saw considerable dissent. The document challenges dissenters to respect the decision made; in this instance, appealing to a higher authority is not an option.

Controversial Paragraph 60

The paragraph on women drew the highest number of dissenting votes. Here is the text, translated from English:

"60. Through baptism, women and men share equal dignity as members of God's people.

However, women continue to face obstacles in fully recognising their charisms, calling, and role in all aspects of Church life, hindering the Church's shared mission. Scripture highlights the significant role of many women in salvation history.

It was to a woman, Mary Magdalene, that the Resurrection was first announced. On Pentecost, Mary, the Mother of God, was present with many other women who had followed the Lord.

It is essential that the biblical passages telling these stories receive adequate representation in the liturgical lectionaries. Major moments in Church history affirm the vital contributions of women inspired by the Holy Spirit.

Women form the majority of churchgoers and are often the first to bear witness to faith within families. They are active in small Christian communities and parishes, lead schools, hospitals, and shelters, and initiate efforts for reconciliation and social justice.

Women contribute to theological research and hold leadership roles in church institutions, diocesan offices, and even the Roman Curia. Some hold positions of authority and lead their communities.

This assembly calls for the full implementation of every opportunity already available to women under Canon Law, especially in areas where these roles have not yet been fully realised.

No reason or barrier should prevent women from taking on leadership roles within the Church: What comes from the Holy Spirit cannot be stopped.

Furthermore, the question of women's access to the diaconate remains open, and this discernment must continue.

The assembly also urges greater care with language and imagery in homilies, teachings, catechesis, and official Church documents, along with more space for the contributions of female saints, theologians, and mystics."

Observations

The introduction almost feels like an apology, acknowledging that in some parts of the Church, women's contributions are hindered rather than encouraged or appreciated.

The text reiterates familiar points: women possess equal dignity, Scripture honours prominent women, and Mary Magdalene is noted before even the Mother of Jesus. Mary Magdalene is honoured as the "apostle to the apostles"—in a sense, the first "bishop," given that bishops are successors to the apostles.

However, the final document does not fully embrace this concept.

The document also highlights that women have historically held important roles in the Church, with many holding significant leadership positions, particularly in religious orders.

Women are often the primary witnesses to the Gospel within families.

Canon Law already envisions numerous responsibilities for women, which should be fully embraced: "No reason or barrier should prevent women from taking on leadership roles within the Church: What comes from the Holy Spirit cannot be stopped."

The document also states, "The question of women's access to the diaconate remains open."

Cardinal Víctor Miguel Fernández, head of the Congregation for the Doctrine of the Faith, informed the female Synod delegates that the time for this had not yet arrived.

Why did so many oppose such a well-crafted but unsurprising text?

Likely, the 97 no-votes out of 356 eligible voters reflect various perspectives.

Some oppose any change in the Church's stance on women; presumably, these individuals also voted against involving women in priestly formation, which 40 delegates rejected.

Others felt the text did not go far enough and hoped for a stronger endorsement of women's access to the diaconate.

Women and Ordination

At a demonstration outside the Synod, some women expressed their call not for the diaconate but for ordination to the priesthood.

To them, the idea of women serving as deacons indefinitely, while the door to priesthood remains "never ever" open, is unacceptable.

This "never ever" mirrors the resistance Peter displayed when he initially refused to eat unclean food.

The Holy Spirit needed only three dreams in Joppa and an apostolic council for Peter to change his mind.

Pope Pius IX's "never ever" from the 1864 Syllabus of Errors endured for nearly 100 years before the Council's decree on religious freedom. It is reasonable to wonder how long Pope John Paul II's "never ever" from 1984 will last.

Theologically astute women, within and outside the Synod, argue that priests represent not only the Risen Christ—who transcended gender in the Resurrection—but also the Church, often described as feminine or Marian.

Shouldn't men be able to represent the Church and women represent the Risen Christ?

Indeed, don't all baptised individuals, both ordained and lay, "represent" both the Church and the Risen Christ through their ecclesial and sacramental actions?

The Synod has listened and emphasised that the Spirit cannot be restrained—even on the question of women.

It seems to have accelerated the countdown towards ordination.

• Paul Zulehner is professor emeritus of Pastoral Theology at the University of Vienna.

In a statement expressing frustration at the 52-page report which was adopted in Rome by a two-thirds majority of the 368 delegates, Dr McAleese said, "Not one single thing has shifted even marginally.

"The final Synod report is one big wordy yawn signifying absolutely nothing," she said, so much so that the Pope has decided not to issue a post-synodal exhortation.

However, the final document did recommend an overhaul in the training of future priests, greater lay involvement in selecting bishops, expansion of women's ministries and a revision of church law to mandate greater transparency and accountability throughout the church.

Read more

Speaking to the German catholic journal Communio, Kasper noted that after considerable thought, he believes it "theologically possible and pastorally sensible" for women to be admitted to the permanent diaconate.

"Each local church would be free to decide whether it wants to make use of this possibility or not" he added, referring to national bishops' conferences.

According to Kasper, the argument favouring ordaining women as deacons is that the Western and Eastern churches were familiar with this ministry in the early centuries.

"The fact that - as far as I know - the ordination forms for deacons and deaconesses were the same, also speaks against this" Kasper added.

Question "remains open"

Kasper's statement comes as the Catholic Church faces renewed debates over the role of women, particularly following the recently concluded Synod on Synodality.

Cardinal Kasper's position has surprised some observers, as he has recently adopted a more conservative stance. He is particularly critical of Germany's Synodal Path, a local reform process seeking structural and doctrinal changes within the Church.

The synod did not make a definitive decision on women deacons but acknowledged that the question "remains open". Many had expected Pope Francis and the bishops to explore the topic more thoroughly, but a binding stance was not reached.

Massimo Faggioli, a theologian at Villanova University, suggested that Kasper's comments reflect a growing realisation within the Church that the role of women in ministry is a central issue for its future.

Open for discussion

Meanwhile, Cardinal Victor Fernández, head of the Dicastery for the Doctrine of the Faith, announced that the question of women deacons will undergo more intensive study.

Speaking to synod members, Fernández clarified that, while Pope Francis believes the topic is not yet "mature", it remains open for discussion.

The cardinal noted that many women seek to serve and lead in the Church according to their charisms rather than through ordination, suggesting that a nuanced approach to women's roles could strengthen community leadership.

Sources

Religion News Service

English Katholisch

Catholic News Agency

CathNews New Zealand

Archbishop Andrew Nkea (pictured) of Bamenda, Cameroon, confirmed the African delegation's satisfaction with the synod's final report, which Pope Francis adopted.

African bishops sought to prevent any shift in doctrinal authority to local episcopal conferences, citing concerns over Church unity.

"We thought that if power to decide on doctrinal issues, or some of that power, shifted to national episcopal conferences, we'd have a chaotic Church" the archbishop explained.

African bishops and others emphasised that local conferences may handle pastoral matters but should not dictate doctrine. This stance reflects longstanding concerns among African Catholics regarding doctrinal consistency, especially considering past Western moves towards blessing same-sex unions.

"We agree that episcopal conferences should have a certain degree of leverage with regard to pastoral collaboration, local decisions and acculturation" Nkea said, "but in matters of faith and morals, the conferences cannot decide."

Women deacons

Archbishop Nkea underscored Pope Francis' clear opposition regarding women deacons but acknowledged that the subject remains open for discussion. He explained that while the synod may continue to discuss it, the Pope has not signalled any change.

"The Holy Father has said very clearly that, as for him, ‘this subject is closed'" Nkea noted.

Archbishop Nkea also expressed strong reservations regarding the Vatican's Fiducia Supplicans declaration, which endorsed same-sex blessings last year.

He described the declaration as a "not pleasant" experience for the African Church as it sparked intense backlash on the continent.

Nkea insisted that any significant decisions impacting the global Church should involve consultation with African leaders to avoid future surprises. He noted that African bishops pushed for guarantees in the synod's final recommendations to prevent similar situations arising again.

Archbishop Nkea then raised the growing vocation crisis in the West, linking it to declining interest in traditional Church teaching. He advocated for African-style small Christian communities as a potential model for the West, arguing that such communities foster faith and resist individualism.

"If the West listens to what Africa is saying, it could help" he added.

Sources

National Catholic Register

CathNews New Zealand

"Faced with the questions of today's women and men, the challenges of our time, the urgency of evangelisation and the many wounds that afflict humanity, we cannot sit still" the pope stated.

Francis highlighted the importance of inclusivity. He urged the Church to be open and attentive to the marginalised rather than focusing inward.

The Synod, which lasted several weeks, brought clergy and lay participants from around the world together to discuss pressing matters such as social justice, youth engagement and environmental stewardship.

The Synod's decision-making process marked a significant shift, with Pope Francis authorising unprecedented collaboration in drafting the final document.

Small sensation

For the first time, bishops, clergy and lay members jointly crafted the Synod's outcomes. This was hailed as a "small sensation" by Irme Stetter-Karp, President of the Central Committee of German Catholics.

Stetter-Karp saw the shift as an essential move towards a collaborative and inclusive Church that reflects the needs and perspectives of all its members.

"However, it is still clear to see that this World Synod was also a synod of bishops" emphasised Stetter-Karp. "It did not go so far as to derive a consistent equality of the sexes from the inalienable dignity of every human being."

Women's leadership

Meanwhile, Cardinal Víctor Manuel Fernández, prefect of the Dicastery for the Doctrine of the Faith, urged the Synod of Bishops to act swiftly in recognising and empowering women's leadership and ministry in the Church.

"I am convinced that we cannot wait to take steps forward for the empowerment of women in the Church" he said to some 100 synod members on 24 October. He explained that this involves clarifying which roles require ordination and which do not. This was a key focus for the current study group.

Pope Francis concluded with a message of unity. "Let us confidently continue our journey together. Let us take off the cloak of despondency, let us entrust our blindness to the Lord, let us stand up and carry the joy of the Gospel through the streets of the world."

Sources

English Katholisch

English Katholisch

America Magazine

The Pope took this and a number of issues off the agenda because he wanted the synod to focus on synodality and not be distracted by controversial and complicated issues.

Discussions about bishops

The Synod on Synodality is meeting in Rome during October, with bishops and lay people discussing how to make the Church more transparent and accountable and less clerical.

They are looking for ways to encourage respectful listening in the Church so Catholics can discern together where the Spirit is leading the Church.

The delegates, however, understand that synodality will not happen unless it is supported by bishops in their dioceses.

Too many bishops see synodality as a threat to their authority or simply a waste of their time. The transparency, listening and accountability required of synodality are time-consuming and don't allow bishops to do whatever they want.

A debated issue

The selection of bishops has been a debated issue since apostolic times. There is no perfect way to select bishops. Every procedure has its plusses and minuses.

In earliest times, the process was very democratic. When a bishop died, the faithful would gather in the cathedral, look around and ask, "Who will be our leader?"

In ideal circumstances, the people reached consensus in their choice of leader. But if there was no consensus, factions formed to support different candidates. That is an inevitable result of democracy.

Too often, in the early days of the Church, divisions in the community led to disagreements that became violent. In 217, pagan soldiers had to break up public brawls among the Christians in Rome fighting over who would be their bishop.

The soldiers arrested both candidates (Callixtus and Hippolytus) and sent them to the tin mines of Sardinia.

Eventually, to avoid the laity fighting over who would be bishop, the electorate was limited to the clergy or part of the clergy, for example, the cathedral chapter.

Pope Leo I (440-461) said that to have a legitimate bishop, he had to be elected by the clergy, accepted by the people and consecrated by the bishops of the region.

The clergy would meet in the cathedral and elect someone. They would bring him out to the people and if they cheered, the clergy could present him to the regional bishops.

If the people booed, the clergy would have to try again. If the bishops of the region refused to ordain him a bishop, the clergy would need to find a new candidate.

This was a checks-and-balances system that would have been loved by the writers of the Federalist Papers.

As the Church got richer, interference in the selection of bishops by kings and nobles became common. They would use the threat of violence to force clergy to elect their candidate, who could be a relative or political supporter.

The papacy also gave kings the right to appoint bishops in exchange for political or financial support. In a few instances, the kings used their power to reform the Church, but the usual result was a very corrupt episcopacy, which prepared the Church for the Reformation.

The great reform of the 19th century was to take the appointment of bishops away from political leaders and give it to the pope, who would be more concerned about the welfare of the Church than government officials. This was possible because Napoleon had destroyed most of the Catholic monarchies.

Leaving the selection of bishops to the total discretion of the Pope led to its own problems when the Vatican placed its interests over the needs of the local church.

After the Second Vatican Council, Pope Paul VI looked for pastoral candidates in the United States, especially ones who got along with their clergy. They contrasted with earlier bishops who were more like bankers and builders.

John Paul II, on the other hand, was shocked by the rejection of "Humanae Vitae," the 1968 encyclical forbidding artificial contraception, by many theologians and even some bishops.

As a result, he looked for candidates who as bishops would enforce his positions on Church issues. Benedict XVI continued John Paul's policies. Loyalty took precedence over pastoral qualities.

Francis is once again looking for pastoral bishops, especially ones who are close to the poor. He is more comfortable with discussion and debate in the Church.

The current selection process is highly dependent on the nuncio, the pope's representative to the local church and government of a country.

He presents three candidates for an open diocese to the Dicastery for Bishops along with a report on the diocese and a dossier on each candidate. He ranks them first, second and third choice.

The nuncio can consult with whomever he wants about the candidates, including bishops, clergy and lay people. He uses a confidential questionnaire to gather information on the candidates.

The Dicastery for Bishops makes a recommendation, which the prefect, or head of the dicastery, takes to the pope. The pope can choose one of the three candidates or tell the prefect to come back with a new list.

No public discussion of candidates is allowed under this system, which makes it difficult to have much lay involvement in the selection process.

The hierarchy fears that public disclosure of the names of the candidates would lead to lobbying efforts and divisive campaigns, but keeping the laity out of the process is an example of clericalism and contrary to synodality.

The people of the diocese can be publicly consulted on what type of person they want, but they are forbidden to mention names publicly. This consultation is rarely done today, although it was more common in the time of Paul VI.

The description of the ideal bishop by the laity in most dioceses was often unrealistic. As one observer noted, "They wanted Jesus Christ with an MBA from Harvard."

Synodality

Synodality demands there be more transparency and consultation with the laity about the appointment of bishops. The Catholic Church could also learn by studying how leaders are chosen in other denominations. If other Churches can successfully choose leaders in a more public process, why can't the Catholic Church?

Although in many parts of the world (like China), lay and clergy involvement would be exploited for political ends, there are places where the church is free to experiment with new methods.

For example, the nuncio could ask the diocesan priests' council to submit three names to him as candidates for bishop. Or he could share the names of his three candidates with the priests' council and get their response. The same could be done with the diocesan pastoral council to involve laity in the process.

Involving more people in the selection process could be divisive. Those who think more democracy is needed in the Church need to recognize democracy does not always work that well in the political realm, even in America.

But including more people in the selection would result in bishops who are embraced by their clergy and people. There are risks in opening up the process, but they are worth taking.

Since no system is perfect, we need to find something with checks and balances like the system proposed by Pope Leo I that involved clergy, laity and the college of bishops under the leadership of the pope. Whether we have the spiritual maturity to pull it off remains to be seen.

Synodality has shown that if we respectfully listen to one another in a prayerful setting, we are more likely to see where the Spirit is leading the Church. It can also help us see who should be the best synodal leaders as bishops.

• First published by RNS
• The Rev. Thomas J. Reese, a Jesuit priest, is a Senior Analyst at RNS.

The exclusion of women from synodal debate is a papal decision, reaffirming their exclusion from "holy orders," meaning the clergy. It's well known that the Pope does not wish to "clericalise" women.

Instead, he prefers to rely on the common priesthood of the faithful, which allows the laity, both men and women, to participate in the church's mission by virtue of their baptism.

Yet, why didn't he balance these two humiliating decisions with positive steps for women?

It leaves the impression that women matter little in the Pope's mind and, likely, in the minds of the entire Roman Magisterium, which remains entangled in the controversies surrounding the Fiducia Supplicans declaration on homosexuality.

Faced with opposing pressures, Pope Francis seems content to steer cautiously—one stroke to the left, another to the right, and the Church drifts on.

But behind these subtle strategies lies half of humanity. How are they regarded?

Difficult integration into the church

The second surprise is why it's so challenging to advance the integration of women into the church. It's unsurprising that a "worldly" institution resists change; gender corporatism and privilege preservation are powerful forces.

"The Church of Christ is not the world; it should embody fraternity and sisterhood."

But the Church of Christ is not the world; it should embody fraternity and sisterhood.

Jesus never relegated women to subservience and invisibility. He wanted them to be as free as men.

In his Church, "an expert in humanity," we should hear the cry: "Beloved sisters, the doors of the Church are wide open to you. Let's build the Kingdom together!"

Clergy's fear

Yet, this is not the case. For over a millennium, women have frightened the clergy, who keep them at a distance and demonize them, as they are seen as a threat to their vow of chastity.

Additionally, the all-male clergy has fostered an exaggerated masculinity of God—a flawed but deeply rooted concept that makes it hard to see a woman as representing Christ.

Over time, gender roles have solidified, with men on one side and women on the other.

To justify this, Rome has emphasised the concept of "difference," which assigns women the "vocation" of being wives and mothers, further excluding them from holy orders.

This establishes an ontological inequality that is utterly foreign to the spirit of Jesus.

Clearly, the church adheres more to worldly corporatism than to gospel teachings. By deeming women as "lesser" than men, is the church making Catholic women the last colony of the Western world?

Faced with this risk, isn't it surprising that the Magisterium isn't rushing to end this apartheid?

In God's eyes

The third surprise concerns us, the women: Why do we tolerate this situation? Do we have so little self-esteem and so little regard for ourselves? Do we hold no value in God's eyes?

In a land of human rights, in an institution that should be a model of emancipation, are we willing to be eternally relegated to the sidelines?

As 16th-century French political theorist Étienne La Boétie reminds us, are we complicit in voluntary servitude?

Let's not believe that by bowing down, we gain humility, as some chaplains still whisper to nuns: "Through your submission, you silently share in the sufferings of the Lord Jesus."

No, this false humility is nothing but laziness, fear disguised as virtue. Ignoring the talents given by the Creator is like the attitude of the unfaithful steward, whom the master rebuked for not investing his gifts.

"Our talents are the Creator's gifts, not our own... Self-esteem is, first and foremost, an appreciation for God's creative act."

Our talents are the Creator's gifts, not our own.

By devaluing ourselves, the steward also showed disrespect for his master: "I knew you were a harsh master." Is this how we speak of God? Self-esteem is, first and foremost, an appreciation for God's creative act.

"I am wonderfully made," says the psalmist. How could we not do everything to honoUr that?

Dignity of women

Yes, the Church's paternalistic stance toward women may seem gentle and, to some, even comforting.

Finally, stepping away from conflict, hoping to resolve tensions by accepting a secondary role… But this does nothing for self-esteem.

Sure, the dignity of women is affirmed—but only in Heaven.

Sure, compliments abound—sometimes excessively—but they lack practical implications. Sure, responsibilities are offered—but as far from the heart of pastoral ministry as possible. Are we gullible enough to fall for this?

So, what do we want? The quiet charm of patriarchal conservatism or the freedom of the Gospel? If we want our Church to be faithful to Jesus' message, then the cause of women is an urgent issue for every Catholic.

• First published in La Croix International
• Anne Soupa (pictured) is a French theologian, writer, and co-founder of the Comite de la jupe. After Cardinal Barbarin's resignation in 2020, she submitted her candidacy for the office of Archbishop of Lyon.

That tone was set days before the gathering got underway this week at the Vatican, when in his speech in Belgium on Sept. 27, Pope Francis said that the synod wasn't meant to advance what he called "trendy reforms."

Now it seems clear that while the delegates may discuss many things over the next three weeks, nothing will be decided. There will be no doctrinal changes. No diminution of the role of the bishop. No rush to resolve the question of opening the diaconate to women.

Instead, this month's real challenge may well be how to manage the expectations of those hoping and pushing for sweeping changes.

Cardinal Jean-Claude Hollerich, the synod's general rapporteur, alluded to that danger at the end of last year's assembly when he noted that many would be disappointed if women were not given a greater role in the Church.

Change unlikely

But is a major change in Church governance in the offing? That seems unlikely.

Pope Francis himself, in his remarks at the opening of this year's assembly Oct. 1, emphasised that "the presence at the Assembly of the Synod of Bishops of members who are not bishops does not diminish the episcopal dimension of the assembly," a reference to the dozens of laypeople and women religious participating as voting delegates.

He added, with evident annoyance, that suggestions to the contrary were due to "some storm of gossip that went from one side to the other." Indeed, there is not even "some limit or derogation to the authority of the individual bishop or the episcopal college," he said.

Rather, the pope tried to clarify, the assembly "indicates the form that the exercise of episcopal authority is called to take in a Church aware of being constitutively relational and therefore synodal." In short, it is a "modus gubernandi," a way of governing. Yet it remains a government rather than an open forum.

There have been plenty of other signals that no revolution is imminent.

For example, there was Cardinal Víctor Manuel Fernández, the prefect of the Dicastery for the Doctrine of the Faith, who in his report on new ministries said that Pope Francis does not consider the moment for the female diaconate to be "ripe."

The reflection continues, in other words. The Church will endeavor to give more space to women in decision-making roles, but further discussion is needed as to any kind of ordained ministry — something the pope had already indicated in his in-flight press conference Sept. 29 on his way back from Belgium.

Also, in their intermediate reports to the synod, the study groups commissioned by the pope to examine questions of a female diaconate and other controversial issues showed a certain prudence on the part of the bishops in addressing doctrinal questions.

The bishops may concede to giving the laity a greater say in decision-making, perhaps, but not when it comes to doctrinal matters.

The study group tasked with examining the role of the "bishop-judge" is a clear example. Pope Francis has placed the bishops at the center of the marriage annulment process, asking — indeed almost imposing — that they are the final judges.

But the bishops called to speak on the issue have instead reaffirmed that the bishop, in some cases, ought to have the option of delegating that responsibility to regional and national courts that "could guarantee great impartiality in decisions." Is this a step back from what Pope Francis already has requested?

And when it comes to making the process of selecting bishops more transparent, much depends on how the apostolic nuncio in each country exercises the selection process.

There is a call for "more attention to the local Church" and "more involvement of the local Church," but this is a question of approach, not revolutionary change. Read more

• Andrea Gagliarducci is an Italian journalist for Catholic News Agency and Vatican analyst for ACI Stampa. He is a contributor to the National Catholic Register.

Addressing over 400 delegates at the Vatican's Paul VI Hall, Francis noted that including laymen, laywomen, priests and religious as synod delegates reflects a shift towards greater participation in decision-making.

Francis said bishops should see their ministry as a "collegial" and "synodal" endeavour involving all members of the Church.

"Never can a bishop, or any other Christian, think of himself 'without others'" the pope said. "Just as no one is saved alone, the proclamation of salvation needs everyone and requires that everyone be heard."

The Synod on Synodality is a two-year process that fosters greater dialogue and participation within the Church. It is seen as a significant opportunity to address the institution's challenges. The pope's call for a reimagined role for bishops is a key part of this effort.

Non-bishops do not diminish bishops' authority

The pope also emphasised the importance of humility and mercy in the Church's mission. He urged synod delegates to read Dante Alighieri's "Vita Nuova" as a meditation on the virtue of humility.

"We cannot be humble apart from love" he said. "Christians ought to be like those women described by Dante Alighieri in one of his sonnets.

"I encourage you to meditate on this fine spiritual text and to realise that the Church - semper reformanda - cannot pursue her journey and let herself be renewed without the Holy Spirit" Francis continued.

The pontiff assured that the presence of non-bishop delegates at a Synod of Bishops does not diminish or limit the authority of individual bishops and the college of bishops. "Rather, it points to the form that the exercise of episcopal authority is called to take in a Church that is conscious of being essentially relational and therefore synodal" he said.

"Harmony is essential" Francis emphasised. He noted that there are two dangers to avoid - the danger of becoming too abstract and the danger of "pitting the hierarchy against the lay faithful".

This event marks the first time in decades that a synod has included a significant number of lay delegates. The pope's call for a review of the role of bishops and a more inclusive Church reflects this new approach.

Sources

Catholic News Agency

The Tablet

CathNews New Zealand

This initiative, open until June 2025, allows individuals and groups within the Church to submit their insights, observations and proposals on key theological issues.

The Vatican's L'Osservatore Romano reported that Cardinal Grech, Secretary General of the Synod of Bishops, emphasised the importance of broad participation in the ten study groups established by Pope Francis in February.

These groups are tasked with addressing theological questions identified during the first session of the Synod on Synodality in October 2023.

Grech highlighted that while ecclesial leaders and pastors are integral to the process, the invitation is extended to all members of the Church.

This includes individual Catholics, associations, movements and communities. The initiative will ensure that the entire Church can partake in these discussions.

This means, Cardinal Grech explained "that, within them, these groups are called to favour the effective participation of all members" and also "to remain open to a wider participation, that of the entire People of God".

All of God's people

Pope Francis has urged that the Synod study groups operate using a truly synodal method, one that encourages the involvement of all of God's people.

The General Secretariat of the Synod "which the Pontiff has asked to guarantee the synodal method of work, will be responsible for collecting the material that will be sent to it, transmitting it from time to time to the Group or Groups concerned" the newspaper added.

The Synod of Bishops announced the members of the study groups in July, and representatives of the study groups updated synod participants on October 2.

The synod's second session is scheduled for next month but the contributions will continue to shape the discussions through June 2025.

Sources

Catholic Culture

L'Osservatore Romano

Vatican News

CathNews New Zealand

Commenting on Facebook, Martin said it was difficult to examine Synod's first session synthesis and see how it was expressed in the second session's instrumentum laboris (agenda).

It's not what you'd call a task for the fainthearted: it took quite a lot of thinking and reflection.

On the plus side, the task has left him with several hopes for the synod outcome.

Hopes for the synod

"I hope at the synod we're aware of what we as a Church are going through and experiencing now" Martin said .

"We need to consider the hopes of people and try to be faithful to that, while also being faithful to what the Church calls us to be and do."

He hopes confidently that he, Pa Dennis Nacorda and Mr Manuel Beazley (the Vicar for Maori in the Diocese of Auckland) "will try to be authentically faithful to our people, ... [and] to the church".

As to how that will emerge, Martin says "we'll just have to wait and see" what happens at the synod.

A Synodal Church on Mission

The second session is asking us how can we be a synodal church on mission, Martin explains.

Many points raised in the synthesis report have been picked up in the instrumentum and presented as topics and ways of discussing.

"There's some theological reflection around the points and then how that might look" he says.

There are also questions around authority - and what it looks like.

Other questions delve into the baptismal call of all people or examine how we as a Church can be faithful to our tradition, while looking at how we might live that more fully and fruitfully.

Martin said he has come to appreciate the instrumentum is a practical document: it provides practical things to talk about at the synod, he found.

Several key topics are being dealt with separately from the synod, which will feed into the bigger questions for the Church, he noted.

He sees a tension in being aware of what the Church is going through and experiencing now, the many and varied hopes of people - and trying to be faithful to those - while being faithful to the Church.

Ongoing mission

Synodality is not a box you can tick and then say we're now synodal, Martin said.

"It's a process, it's an attitude, it's a way of living, being people of the spirit, of allowing the church to be the fullness of who it should and is called to be.

"I don't think that come the 26th of October we'll all walk away and say 'Well that's done now, isn't that helpful?'" he said.

Source

• La Croix
• NZCBC - Facebook

For Pope Francis and synod organizers, though, taking issues like women deacons or seminary training off the table will allow the 368 synod members to focus on their main task:

Finding ways to ensure "the Church's customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelisation of today's world rather than for her self-preservation."

Aims of the synod

Cardinal Mario Grech, general secretary of the Synod of Bishops, cited that quote from Pope Francis' 2013 exhortation, "The Joy of the Gospel," when explaining what the three-year process of the synod on synodality was all about.

The working document for the synod's second session Oct. 2-27 summarised as its task:

"to identify the paths we can follow and the tools we might adopt in our different contexts and circumstances in order to enhance the unique contribution of each baptized person and of each Church in the one mission of proclaiming the Risen Lord and his Gospel to the world today."

In the preface to a book on synodality, published in the Vatican newspaper Sept. 24, Cardinal Grech wrote that the consultations held with Catholics around the world starting in 2021-2022:

"noted, not without disappointment, the problem of a church perceived as an exclusive and excluding community — the church of closed doors, customs and tolls to be paid."

"What needs to change is not the Gospel, but our way of proclaiming it," he said.

Defining synodality

The task of synod members — bishops, priests, members of religious orders and lay men and women — will be to better define or at least describe what is meant by synodality and to suggest ways to live out that vision.

Specifically, that means:

helping people listen to one another and to the Holy Spirit;

looking at relationships within the church and making sure they empower every member to take responsibility for the church's mission;

reaching out to people who have felt rejected or excluded by the church; increasing the accountability of people in leadership positions;

ensuring parish and diocesan councils are truly representative and listened to; and increasing opportunities for women to place their gifts and talents at the service of the church, including in leadership and decision-making.

While those goals make sense from an organisational point of view, the Catholic Church sees itself as the body of Christ, not an organisation, and it has traditionally tied the task of governance and decision-making to ordination.

How that authority is exercised can vary according to church, country and culture. Synod members come from more than 110 countries and from 15 of the Eastern Catholic churches.

Balancing unity and diversity

Part of the synod's discernment involves listening to each other and to the Holy Spirit in respecting people's traditions with a small "t," while also being open to something new.

Pope Francis' frequent observation that the Holy Spirit takes diversity and from it creates harmony, not uniformity, is a test for a church that is universal while also incredibly varied. Read more

• Cindy Wooden is a journalist with Catholic News Service.

Speaking at a retreat on 30th September to launch the second session of the Synod on Synodality, Radcliffe emphasised the importance of listening to the Holy Spirit and avoiding the temptation to cling to either the past or to radical reform.

Addressing the 368 synod members gathered at the Vatican for a two-day retreat, Radcliffe urged honesty, telling them that the "indestructible peace" given by the risen Christ "does not mean that we live in perfect harmony.

"We are gathered in this assembly because we do not.

"But no discord can destroy our peace in Christ for we are one in him."

The retreat aimed to prepare members for the month-long synod, focusing on fostering a missionary and synodal Church.

Radcliffe's message was clear: the Synod is not a forum for negotiating structural change. However, it is a space for spiritual conversion, forgiveness and choosing life.

Radcliffe urged participants to move beyond their entrenched positions and embrace a spirit of mutual dependence and humility.

Doubts anything will be achieved

Reflecting on the biblical story of Mary Magdalene, John and Peter searching for Jesus in the empty tomb, Radcliffe acknowledged the doubts some synod members feel about the potential impact of their discussions.

"Since the last assembly" he said, "so many people, including participants in this synod, have expressed their doubts as to whether anything is going to be achieved.

"Like Mary Magdalene, some say ‘Why have they taken away our hope? We expected so much from the synod, but perhaps there will be just more words'."

Despite these uncertainties, Radcliffe emphasised that every member has a role to play in the "dawning of hope" and the diversity of perspectives within the Church should not be seen as a threat but as a source of strength.

Benedictine Mother Maria Ignazia Angelini, a spiritual adviser to the Synod, reinforced Radcliffe's call for prayer and reflection.

She urged members to anchor their discussions in prayer and in awe before the Eucharist.

Radcliffe concluded by cautioning synod members against allowing fear to guide their deliberations, whether that fear stems from a desire to protect traditions or a longing for radical transformation.

"Perfect love drives out fear.

"Let it drive out the fear of those whose visions of the Church are different" Radcliffe said, reminding them that the Church belongs to God and remains in His hands.

Sources

America Magazine

CathNews New Zealand

Beazley is also Vicar for Maori in the Auckland Diocese.

"As Maori, synodality is nothing new to us. In a sense it's part of our DNA as Maori people" Beazely (pictured) says. Both synodality and hui emphasise collective decision-making and inclusivity.

Maori come together to hui and to wananga, to gather and to reflect on the big issues facing the community Beazlet explains. "Through the combined wisdom of the community we come out the other end of it with something new to take us forward."

Beazely says he finds the similarity between the synodal and hui approaches "quite reassuring".

It's something that we are already familiar with here in Aotearoa and the Pacific, and among the many indigenous people through the Pacific who practise synodality in some shape or form, he says.

Coming together, sharing wisdom and then moving forward together will mean we will be a Church that journeys together, Beazely observes.

"If we are to say that we are a Church for all then we should be a Church for all. A Church where everyone is welcomed, a Church where everyone can belong and be accepted.

"For me that would be the ultimate sign of the Church that we are a place where all people can find a home."

Community collaboration shapes the Church of the future, he says.

When in Rome

This month's synod in Rome is the second time Beazley will represent Aotearoa New Zealand during the Synod on Synodality process.

Getting there with a sense of everyone's views has been hard work. He's read the Instrumentum Laboris. And spoken to countless people.

He's sought to maximise everyone's participation "so that we can journey together on this road towards synodality through listening and dialogue and also forming a co-responsible church" he says.

When Beazely was at the Synod last year, a key outcome was contacting like-minded ministers and joining them as if they were another family. He said they continue to keep in touch using modern media.

Since then, Beazely says he has thrown himself deeply into parishes and communities, spreading the word about synodality and helping parishes and communities form their synodal structures.

"I think that's key to how we are to go forward, the more we can speak about synodality as not being something new but reaching back into the great treasure of our Catholic history and bringing all of that into the future.

"It's really just about sitting down, talking with people, sharing ...their hopes, their aspirations for the church and also their frustrations at some of the things that they see happening in their local church" he says.

"And just hearing the depth and the breadth of all of that Catholic experience - that's what I hope to take to the synod ... to be able to share with the global church all of those things that affect people from outside the world."

Source

• Facebook
• NZ Catholic
• CathNews

Here are five things to look for as the synod delegates gather in Rome.

How is the second session similar to the first session of the synod?

The first session of the synod took place last October after a worldwide consultation process that asked people how they thought the church should respond to the challenges that faced it and the world.

The consultation began at the parish and diocesan level and was further discussed and synthesised at the national and continental levels.

All of this was passed on to the synod office in Rome, which synthesized the suggestions and shared them with the synod participants.

This first session was like no other synod before it.

There were fewer long speeches, and discussion took place at roundtables of 10, with delegates following a methodology of "conversations in the Spirit."

Earlier synods had only had bishops and a few priests, while at the Synod on Synodality, about a quarter of the participants were lay people, including women.

The second session will include the same delegates as last year except for a few substitutes who will replace those unable to return.

Rather than simply debating issues at the tables, the stress at last year's synod was on listening to each other.

First, each participant would share his or her thoughts and feelings about an issue without interruption. Then they would go around the table again, with each person sharing what they had heard.

Only after listening and sharing what they had heard was there a free discussion.

In the process, everyone was treated equally whether they were a lay person or cardinal.

Moderators were present at each table to guide the process and to make sure bishops did not dominate the discussion.

Each table drew up a report on its conclusions, which were shared with the rest of the synod.

The full synod ultimately voted on a final report, each paragraph of which required a two-thirds vote.

All of this was done behind closed doors with the members of the synod instructed not to share with the press or the public what went on in the synod.

Only the final report was public.

This year's session will follow the same methodology of conversations in the Spirit as the first session.

How will the second session differ from the first session?

The agenda for the first session came from the worldwide consultations.

As a result, lots of issues were discussed including controversial ones like women deacons and the church's approach to LGBTQ+ persons.

Many of the controversial issues could not be resolved because of disagreements among the delegates. For example, although the term LGBTQ+ is now commonly used by the Vatican, it was left out of the final report because the drafters feared that any paragraph including this term would not get a two-thirds vote due to opposition from African and Eastern European bishops.

In the final report, the synod called for further study of the issues they could not resolve.

The assumption was that the results of these studies would provide input for the second session of the synod.

Pope Francis, however, decided these issues need more study than could be completed in a year.

In addition, he thinks the complexity of these topics would distract from the main theme of the synod.

He wants the synod to focus on "How to be a synodal church on mission?"

As a result, last February, he sent the controversial topics to 10 study groups or committees where the synod organizers would collaborate with curial offices to study them further.

The committees are to report back to him in June of 2025, although they will also make an interim report to the synod in October.

During the second session of the synod, the pope wants the delegates to focus on the topic of synodality rather than these controversial topics.

• How can the church become more synodal on the parish, diocesan, national, and international levels?
• How can the church be more consultative, more listening, and less clerical?
• How can the church listen to the Spirit and follow where it is leading us?
• How can the laity become more involved in Jesus's mission?

Francis has repeatedly made clear that for him, this should be the true focus of the synod, not the controversial issues discussed in the media.

The focus on synodality could have practical implications.

The synod office announced in March the formation of an additional five working groups to address topics such as the role of bishops, decentralization in the church and how to inject synodality in church structures, theology and mission.

This could lead to real-world changes in how parish and diocesan councils function in the church.

The synod might even call for a process whereby the laity could participate in a periodic review of the ministry of their bishop.

What will be in the committees' interim reports to the synod?

In an attempt to keep the synod informed, the papally appointed study groups or committees will give interim reports to the delegates.

The topics being studied by the committees include ecumenical dialogue, the formation of priests, the role of bishops and papal representatives, theological questions on ministries and "controversial doctrinal, pastoral and ethical questions."

Women deacons will be studied under the rubric of "ministries," while LGBTQ+ issues will be studied under the rubric of "the circular relationship between doctrine and pastoral care."

My guess is that these committees will report more on topics needing study than on any results from their studies. I don't think we are going to see any first drafts of their conclusions.

Fourth, what will be the reactions from conservative and progressive activists to the second session of the synod?

The conservative response to the first session of the synod was negative.

They warned that the church is not a democracy and feared that the role of the hierarchy was being diminished.

Progressives, on the other hand, were ecstatic about the involvement of the laity and the openness of discussion.

They praised the roundtable format and the conversations in the Spirit, although they would have preferred allowing members to speak freely about their experience.

• Will conservatives continue to complain or will they see Francis' removal of controversial issues as an appropriate assertion of hierarchical control?
• Will progressives continue to praise Francis and the synodal process or will they revolt against his narrowing of the agenda of the synod?

RNS Vatican reporter Claire Giangravé reports that Catholic women remain hopeful in the synod despite the challenges.

Although women deacons is off the agenda, the "Instrumentum Laboris" instructed participants to consider practical actions to realize Catholic women's "untapped" potential and to develop new possibilities for women at every level.

Giangravé reports that the document suggested creating new spaces where women may share their skills and insights, allowing for more women in decision-making roles, expanding the roles and responsibility of religious women and increasing the leadership of women in seminaries and church tribunals.

How will the synod end? With a bang or a whimper?

• Thomas Reese SJ is a senior analyst at Religion News Service, and a former columnist at National Catholic Reporter, and a former editor-in-chief of the weekly Catholic magazine America. First published in RNS. Republished with permission.

Among the 43 participants were the President of the Council of European Bishops' Conferences (CCEE), Archbishop Gintaras Grusas (Vilnius), and the Presidents of the Bishops' Conferences of Italy, Austria and Switzerland, Cardinal Matteo Zuppi (Bologna), Archbishop Franz Lackner (Salzburg) and Bishop Felix Gmür (Basel).

Also present was the well-known Czech priest, theologian and philosopher of religion Tomas Halik (pictured).

He reported in the run-up to of the interview of two conferences at the Belgian University of Leuven on the subject of "Church and Society in China and the West".

Asian delegates from the Synod on Synodality took part, including two bishops from China and a theologian from Hong Kong.

In this context, the theologian emphasised that he had become aware for the first time of how important the decentralisation of the Church is, as the conditions for Church life are very different in the various cultures.

In an interview with katholisch.de, he therefore talks about decentralisation, reform projects and which ministries the Church should create.

Question: Professor Halik, what structural changes do you think are necessary for the Church to meet the demands of today's world?

Halik: There is a need to establish ministries in the Church that do not require ordination, including the ministry of spiritual direction.

This ministry requires both a personal charism and special training, i.e. training and supervision. It is one of many ministries in the Church for which God has given many charisms, not least to women.

Question: You mentioned decentralisation earlier. What does this mean in concrete terms for the whole Church?

Halik: The service of the Church in the age of a globalised world cannot be limited to territorial communities.

The following also applies to the Church in the globalised age: act locally, think globally.

Acting locally always means respecting the context. This requires a decentralisation of the Church, the application of the principle of subsidiarity, but also solidarity: in respect for those who are different from us.

The ministry of chaplains in hospitals, in the army and in prisons is the vanguard of this Church ministry, which is open to all, not just its own members.

Question: And "thinking globally" means?

Halik: Thinking globally means constantly deepening catholicity and ecumenism.

The universal openness of the Church, which is a sacrament, is sign and instrument of the unity of all humanity.

This unity is an eschatological goal, but one for which we must constantly work. The Catholic unity of the Church must be an organic unity in diversity, not the uniformity and conformity of totalitarian systems.

Question: Speaking of diversity, one of the aims of the European meeting was to recognise diversity in Europe and make it visible. But what does diversity mean for the Church in Europe?

Halik: European Christianity finds itself in a paradoxical situation: we are a minority in a largely dechurched society, which nevertheless carries two thousand years of indelible experience with many forms of Christian faith in its genes.

This is a rich and at the same time burdensome heritage. This heritage also includes European secularism and atheism. Our mother, the European Church, has many unknown descendants and many "lost sons and daughters".

A deeper understanding of European culture brings us many surprising encounters with our unknown brothers and sisters.

Question: What role does the voice of the Church in Europe play in the universal Church?

Halik: We have to reckon with the fact that for many our synodal invitation is met with mistrust. To regain lost trust, we need patience and credible witnesses. Read more

Kräutler, a prominent voice for social justice, is disappointed with the Catholic Church's preparations for the second session of the Synod on Synodality.

"The Synod cannot retreat ‘from the evil world' into incense-filled sacristies.

"Trying to attract the masses with pomp and grand liturgical events is the wrong approach" writes Kräutler in a published article for Herder Korrespondenz.

The focus is on internal Church issues

Kräutler argues that the working document focuses primarily on internal Church matters rather than addressing real-world issues like poverty and social injustice.

He expresses concern that the Church risks becoming "preoccupied with itself", especially in the aftermath of the abuse scandals that have rocked its credibility.

"The document recommends listening to people who experience poverty and marginalisation" Kräutler said, "but has the Church only just realised that it is important to listen to these people?"

He says that genuine synodality would require Church leaders to move beyond the "sheltered security of the Church" and into the "abhorred insecurity of the peripheries".

Referencing Vatican II's Gaudium et spes Kräutler writes that, in principle, the Synod's working document is directed more 'ad intra' and not the "joy and hope, grief and fear of people today, especially the poor and oppressed of all kinds".

Call for reforms in Church leadership

Kräutler, who served as bishop in Brazil's Xingu diocese until 2015, called for deeper reforms, particularly the need to remove "barriers to a synodal church".

He noted that certain priests and bishops continue to cling to a traditionalist view of authority which he believes only widens the gap between Church leaders and the laity.

"Church ‘authority' does not elevate anyone above the people. On the contrary, we are here ‘for' the people and travelling ‘with' the people of God" Kräutler said, calling this the true spirit of synodality.

Women's role in the Church

Kräutler also emphasised the critical role women play in the Church, particularly in Amazonian communities where they serve as worship leaders, catechists and religious teachers.

He criticised Pope Francis for removing the topic of women's ordination from the synod's agenda, adding that gender justice in the Church is long overdue.

"If women have been keeping the Church alive in many communities, ‘gender justice' must now also arrive in our Church" Kräutler said, urging that women no longer be denied ordination.

Kräutler has long been an advocate for the rights of indigenous people and environmental protection, particularly in South America.

Source

• Katholisch.de

During a recent exchange known as the "African Palaver Conversation Series," which concluded Sept 6, African Catholics and leaders from other Christian denominations highlighted the importance of cross-denominational cooperation.

"Christians, regardless of denomination, have a common mandate," said Professor Mary Getui, a member of the Pan-African Catholic Theology and Pastoral Network (Pactpan), which sponsored the event, and a Seventh-day Adventist scholar.

By "common mandate," Getui was referencing Christ's call to make disciples of all nations.

Read More

According to Cardinal Jean-Claude Hollerich, the General Relator of the Synod, the issue of women's priestly ordination was not included because it was not universally raised.

The Instrumentum laboris published recently reflects this view: "While some local Churches call for women to be admitted to the diaconal ministry, others reiterate their opposition" it says.

As a result, the topic will not be addressed during the Synod, but theological reflection on the matter will continue.

A study group has been established to explore the "necessary participation of women in the life and leadership of the Church". However, details about this group, including its membership, remain unclear.

The Vatican has announced that an official document addressing canon law and theological questions related to women's roles in the Church will be forthcoming. Still, no publication date has been set.

Delays, deferrals and further reflections

However, excluding women's ordination from the Synod's agenda has not silenced the debate.

Advocates like Jutta Mader-Schömer, Chairwoman of the Diaconate of Women Network, insisted "The topic simply cannot be kept under wraps, it must be discussed".

The network has actively contributed to the global Church dialogue. It emphasises that many women already serve in roles akin to deacons and feel called to this ministry.

Reform-oriented theologians, such as English theologian Tina Beattie, have criticised the continued delays and lack of transparency.

"And so, the process goes on - delays, deferrals, further reflections, unpublished reports - while the platitudinous waffle about women's charisms and gifts drones on year after year."

Beattie argues that while consensus on women deacons may be elusive, this should not hinder doctrinal development.

The conversation on women's ordination is not limited to theological circles. German bishops were questioned about the issue during the recent international altar servers' pilgrimage in Rome.

Bishop Michael Gerber called for a thorough theological examination of the arguments for and against women's ordination. However, he acknowledged that it is a highly emotional issue that could risk division within the Church.

Similarly, Bishop Bertram Meier of Augsburg cautioned against expecting immediate changes. He referenced Pope John Paul II's 1994 declaration that the Church is not authorised to ordain women.

Nonetheless, Meier affirmed that Pope Francis remains open to discussions and supports the appointment of more women to leadership roles within the Church.

Sources

Katholisch English

Religion News Service

CathNews New Zealand