This deficiency is starkly highlighted in paragraphs 26-28 of the Synod's Final Document.

The document equates Eucharistic and synodal assemblies as manifestations of Christ's presence and the Spirit's unifying work.

It also highlights "listening" as a common trait in both.

This creates a flawed equivalence that must be addressed before any working group defines the "celebratory styles that make visible the face of a synodal Church."

This simplification risks diminishing the depth of liturgical rites.

It can obscure their true ritual essence and misinterpret their theological meaning.

While linking synodality with the liturgy is invaluable, such parallels risk reducing the unique purposes of each.

The Eucharist is the focal point of sacramental unity and divine encounter, whereas synodal gatherings are primarily deliberative, geared towards consensus and the governance of ecclesial life.

Treating them as equivalents risks blurring their distinct theological identities, diminishing their respective roles as the lived expression of

• prayerful faith (liturgy) and
• the organisational manifestation of faith in action (mission and management).

Moreover, practical challenges, such as the diverse cultural interpretations of synodality and its application to liturgical practice, remain inadequately explored.

Responding to the "signs of the times" within a liturgical context means prioritising the centrality of the assembly meeting for worship (Synaxis).

It is the Synaxis that informs and underpins the synodal processes, not the other way around.

The liturgy derives its meaning from its direct relation to the Paschal Mystery, serving as its memorial in a liturgical context.

Unlike the synodal process, the liturgical Synaxis uniquely represents and re-presents this Mystery. So it is troubling, though not unexpected, that liturgical theologians are conspicuously absent from the synodal dialogue.

Consequently, significant sacramental and liturgical questions remain neglected, approached only from tangential perspectives.

This oversight occurs when auxiliary theological disciplines and Canon Law, a non-theological field, marginalise the primary discipline of liturgical theology.

The synodal discussions commendably focused on dialogue, inclusivity, and governance reform, have largely sidestepped the liturgy despite its pivotal role in Catholic life.

This sidestepping can be attributed to several factors.

The synodal agenda primarily addresses structural and cultural challenges within the Church, such as clericalism and lay participation.

These efforts are necessary for cultivating an inclusive Church that listens to and integrates the experiences of all its members, especially those who feel alienated.

Within this framework, liturgy often becomes a secondary concern, perceived merely as ritual or ceremonial, with little attention given to its deeper theological dimensions rooted in baptismal ontology.

Moreover, liturgical discourse is inherently contentious.

Decades of "liturgy wars" over issues such as the use of Latin, lay participation, and other practices have sown division between traditionalist and progressive camps.

This contentious history makes many Church leaders hesitant to reopen discussions that could reignite conflict and detract from the Synod's wider objectives of unity and reform.

The liturgy, firmly anchored in tradition and doctrine, presents a complex area for reform.

The Eucharist, as the "source and summit" of Christian life, is integral to Catholic identity. Therefore, conversations around liturgical change touch upon fundamental theological beliefs and ecclesial authority.

The spectre of perceived challenges to doctrine makes some prelates wary of undertaking such discussions, fearing potential disquiet among the faithful.

There are also voices within the Church who believe synodality, by influencing the values of unity and inclusivity in governance, will naturally extend these values into the liturgy without requiring direct liturgical reform.

This perspective avoids more profound theological questions of baptismal ontology, sidestepping the liturgical implications of issues like the ordination of women or blessings of non-canonical unions.

While the Synod's Final Document calls for the liturgy to embody the synodal principles of dialogue and inclusivity, it overlooks the pressing reality many parishes face: an "eucharistic and sacramental famine."

Even as synodal efforts remain focused on governance and pastoral strategies, the central Synaxis—the heart of ecclesial life—weakens under the weight of scarcity.

Many communities endure prolonged periods without access to sacramental celebrations due to an entrenched prioritisation of celibacy over Eucharistic necessity.

This imbalance has led to a phenomenon where clergy from Africa and Asia are brought in to sustain sacramental life, a practice that increasingly resembles a form of "reverse colonisation" with significant consequences already emerging.

In such a landscape, the liturgy is often appropriated as a stopgap solution, a practice born out of necessity when leadership fails to address these pressing realities adequately.

Addressing this issue is vital, for without a robust Synaxis, there will inevitably be no meaningful synodos.

• Dr Joe Grayland is priest of the Catholic Diocese of Palmerston North (New Zealand) for nearly 30 years. He is currently an assistant lecturer in the Department of Liturgy, University of Wuerzburg (Germany).
• A version of this opinion piece originally appeared on La Croix International.

In an interview with Vatican News on Saturday, Söding stressed the importance of unity. "For us, deliberation and decision-making belong together. For us, commonality in decision-making is also part of this."

Söding's remarks come as the Synod on Synodality in Rome continues. It is highlighting the Church's focus on greater participation in decision-making processes.

Söding, Vice President of the Central Committee of German Catholics (ZdK), explained that the Church's decision-making structure is evolving to reflect a more collaborative approach.

"Participation, joint consultation, joint decision-making 'in Catholic style' - that is the tradition that we now want to continue" said the theology professor.

He noted that this aligns with efforts in Germany's Synodal Way, where deliberation and decision-making are closely intertwined. While acknowledging the distinct roles of bishops, priests and the laity, Söding underscored the need for commonality in reaching decisions.

The Catholic Church wants to stay together. "But we also need greater sovereignty to play on the respective local contexts so that unity and diversity can be brought into a good balance in a completely new way" Söding stressed.

Localised regulations warning

Söding went on to warn against creating a fragmented Church through localised regulations. "The Vatican should not use the synod to develop as many individual regulations as possible for as many individual countries as possible" he stated.

Pope Francis' decision to invite bishops, other men and women to the Synod of Bishops changed the atmosphere, said Söding. "New voices are being heard. People talk to each other differently, even when speaking as bishops."

Söding described the fact that people from the southern hemisphere also have their say at the Synod on Synodality as "a great asset for the Catholic Church, also in Europe".

The ongoing Synod discussions in Rome are focused on "Ways", part of the Instrumentum laboris document. It looks at the future organisation of decision-making in the Church.

Söding concluded by stating that Germany and Europe, more broadly, support these developments in the global Church.

Sources

English Katholisch

National Catholic Reporter

CathNews New Zealand

"The bishop is not the lord of the church, but the servant of the Lord, at the service of his community" Father Carlos María Galli, a Catholic University of Argentina professor, told synod participants and public members at a forum on October 9.

The forum "The Role and Authority of the Bishop in a Synodal Church" is part of a series on the theological foundations of synodality.

Over 200 participants including numerous cardinals and bishops attended the discussion. They and members of the public engaged in dialogue with the five theologians who made presentations.

The discussions acknowledged the heavy and stressful administrative and pastoral burdens placed on bishops.

However, the Synod's working document clarified that the role of a bishop is not one of power but to unify the diverse gifts of the Church. Bishops are called to foster communion among the faithful, not to act as sole authorities.

Prioritise pastoral care

Father Matteo Visioli, a canon law professor at the Pontifical Gregorian University, noted that all the baptised share in the mission of the Church. He called on bishops to delegate certain tasks and involve the laity in governance. This should not be as a matter of permission but because of their baptismal rights.

The theologians urged bishops to embrace a collaborative, synodal approach to leadership and prioritise their pastoral mission over administrative duties.

Sister Liliana Franco Echeverri, a member of the Company of Mary and president of the Confederation of Latin American and Caribbean Religious, told the bishops "We do not want your administrative tasks to take away from your most authentic vocation: to be a pastor, a caretaker who makes decisions with love".

"You, too, are disciples," she told them. "Your first mission is to be a witness of the Gospel."

Pope Francis recently called for a re-examination of the role of bishops in the Catholic Church. He emphasised the need for greater collaboration with laypeople.

"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."

Sources

Our Sunday Visitor

CathNews New Zealand

At the October 9 forum on "The Role and Authority of the Bishop in a Synodal Church," hosted in a conference hall near the Vatican, four theologians and a canon lawyer gave presentations on finding and following the correct interpretation of the Second Vatican Council's teaching on episcopal authority, with frequent citations of the council's dogmatic constitution Lumen Gentium.

Speakers claimed an important part of synodality is implementing the proper understanding of a bishop's authority in his diocese, which demands cooperation with laypeople.

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At a press conference on Friday in the Vatican, he said that the corresponding Vatican document, Fiducia supplicants, was a reaction to some discussions at the Synod Assembly last year.

"As with many things Pope Francis did last year, he has not waited for the final document. He has already responded to things that were mentioned in the discussions and in the final report of the past year."

The second and final meeting of the Synod of the World Synod is currently in session in the Vatican until the end of October.

Read More

I'd love to tell you I know exactly what was in front of me October 2 at its reopening in the late afternoon, but that wouldn't be accurate.

For now, this synod seems like a blend between a traditional gathering of bishops and the Church's exploration of new communication techniques. It's as if Justinian were meeting a Silicon Valley "dialogue facilitator."

The synodal environment

Sitting with a few journalists in the balcony of Paul VI Hall, a few meters from St. Peter's Basilica in Rome, I watch as Church leaders take their places around round tables.

According to the Holy See's communications office, there are 36 tables, though I count 38.

A few women and other "non-bishops" have been invited, but the assembly - 350 present out of 368 invited - remains largely composed of red (cardinals) and purple (bishops).

A touch of green: 12 plastic palm trees line the hall, like the Apostles.

The decoration and setup somewhat resemble a wedding.

Around an honor table, slightly elevated, sit a few high-ranking officials, including Maltese Cardinal Mario Grech (pro-secretary general of the Synod of Bishops), his Luxembourgish counterpart Cardinal Jean-Claude Hollerich (rapporteur of this Synod), the Pope, and Sister Nathalie Becquart (undersecretary of the general secretariat of the Synod).

One woman among these men, just like at each table in this "second session of the XVI Ordinary Synod of Bishops."

"The presence of members who are not bishops does not diminish the ‘episcopal' dimension of the assembly," said Francis.

Papal hopes

What does that mean? Listening to the Pope speak of "harmony" (he used the word 12 times on October 2), one might almost imagine the assembly breaking into song—a choir from around the world, searching, until October 27, for perfect harmony.

The image might not be so far off: in Paul VI Hall, each day begins with psalm singing, and there is caution not to confuse dissonances with the expression of differences: "We are asked to practice together in the art of symphony," said the Pope.

In the Byzantine era, "symphony" was an ideal of understanding between the Patriarch of Constantinople and the Emperor, the first among the laity.

We are no longer there, but the synodality desired by Francis touches on a very ancient question in the Church's history: Who holds authority? The Pope or the Synod of Bishops?

Without hesitation, the Synod of Bishops answered a high-ranking Orthodox official invited as an observer during the first session in October 2023.

His reservations about the Roman Assembly were based on two aspects: first, the presence of laypeople (which helps explain the Pope's remark on the "episcopal" character); second, the fact that it is not "a deliberative assembly" but only consultative.

Who decides?

"The understanding of synodality in the Orthodox Church is very different from the definition of synodality given by your Assembly," said Archbishop Job Getcha, Metropolitan of Pisidia.

It's hard to imagine a bishop declaring that the Pope is just one voice among others, in this October 2024 setting in Rome, as happened at the Council of Chalcedon in 451, for instance.

The Vatican's communications office has not yet decided what to call the conclusions of this October session—a final document "which may not even be called a ‘final document,'" it said during a press conference.

There is but one certainty: at the end of the debates, the Pope will make the final decision.

• First published in La Croix
• Mikael Corre is a journalist and senior reporter at La Croix L'Hebdo

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

Sins against peace

Cardinal Oswald Gracias sought forgiveness "for the lack of courage, the necessary courage in the pursuit of peace between peoples and nations.

"Our sin is even graver if, to justify war and discrimination, we invoke the name of God" he said.

Sins against creation, indigenous peoples, migrants

Cardinal Michael Czerny spoke of "shame for what we, the faithful, have done to transform creation from a garden into a desert, manipulating it at will".

Exploitation damages "human dignity" he said.

He sought forgiveness for systems fostering slavery and colonialism, and for "the globalisation of indifference toward the tragedies" affecting many migrants today.

Abuse

Cardinal Sean Patrick O'Malley begged forgiveness for all forms of abuse.

He specifically sought forgiveness for the sexual abuse of minors and vulnerable people ... and "for all the times we used the status of ordained ministry and consecrated life to commit this terrible sin".

Subjugating others

Cardinal Kevin Joseph Farrell spoke "on behalf of all members of the Church, especially us men", acknowledging a certain contempt for the dignity of women, making them "silent and submissive".

He also said the Church sometimes neglects families' needs, judging and condemning rather than caring for them.

Hope and love have sometimes been "stolen from the youth" when "we failed to understand the value of love and hope" he said.

He also prayed for "those who are mistaken" and abandoned in prison or on death row.

Misusing doctrine

Cardinal Víctor Manuel Fernández sought forgiveness for the misuse of Church doctrine.

"We, the pastors, tasked with confirming our brothers and sisters in the faith, failed to safeguard and present the Gospel as a living source of eternal newness."

He especially begged forgiveness for times when doctrine was used to justify "inhumane treatment" or "hindered legitimate inculturations of the truth of Jesus Christ", making it difficult to achieve "authentic fraternity for all humanity".

Sins against poverty

Cardinal Cristóbal Lopez Romero denounced the "culpable indulgences that take bread from the hungry".

He spoke of "feeling ashamed of the inaction that holds us back from accepting the call to be a poor Church of the poor", acknowledging through this "trying" the difficulty of admitting guilt.

The "seduction of power", the "enticements of first places and vainglorious titles" and the "ecclesial spaces sick with self-referentiality" stifle the mission to the "peripheries" dear to Pope Francis, he said.

Sins against synodality

Cardinal Christoph Schönborn highlighted the mindset necessary for a true synodal process.

He then asked forgiveness for the "obstacles we have placed in the way of building a truly synodal, symphonic church, aware of being the holy people of God journeying together, recognising its common baptismal dignity".

He also expressed shame "for all the times we didn't listen to the Holy Spirit, preferring to listen to ourselves... for all the times we turned authority into power, stifling plurality".

Source

• La Croix

The announcement came from Cardinal Victor Manuel Fernández, head of the Vatican's Doctrine Office.

It came after a year-long study by a specially appointed unnamed synod group.

"We have concluded that there is still no room for a positive decision by the Magisterium regarding the access of women to the diaconate, understood as a degree of the Sacrament of Holy Orders" said Fernández, speaking to the Synod of Bishops.

Synod study group's secrecy raises questions

After last year's synod gathering the Vatican formed ten study groups to address various theological matters.

The group focusing on the potential for women deacons was the only one that remained shrouded in secrecy, with no official disclosure of its members.

Unlike other groups which identified participants with photos and names during presentations, the women's diaconate group was represented by only two group photos.

While the report did not dismiss the possibility of further study, it echoed concerns previously raised by Pope Francis.

"We know the public position of the Pope, who does not consider the question [of women deacons] mature" said Fernández.

In May, when CBS journalist Norah O'Donnell asked Francis if women will ever have "the opportunity to be a deacon and participate as a clergy member in the Church", the Pope said "No".

"If it is deacons with Holy Orders, no" the Pope said.

Discernment, not rushed decisions

The Vatican reiterated the need for "discernment" before making decisions on expanding roles for women in the Church.

Fernández noted that rushing into the ordination of women deacons would be premature and could detract from the broader debate on women's ministries in the Catholic Church.

"The opportunity for a deepening remains open, but in the mind of the Holy Father, there are other issues still to be deepened and resolved before rushing to speak of a possible diaconate for some women" he said.

"Otherwise, the diaconate becomes a kind of consolation for some women and the most decisive question of the participation of women in the Church remains unanswered."

Patience test for some churches

Before the Synod convened for a second time, theologian Tomáš Halík urged caution against expecting swift synodal reforms in the Church.

"It is unrealistic to anticipate visible, mainly external, institutional changes immediately following the two synod meetings in Rome" Halík wrote in the October issue of "Herder Korrespondenz".

According to Halík, synodal reform is a "more profound and demanding task" than merely transforming a rigid clerical structure into more open communication within the Church.

The notion that major changes should come primarily from the hierarchy reflects a form of clericalism and an overestimation of the hierarchy's role, Halík argued.

While the synodal reform does not undermine the competence and responsibilities of official authorities like bishops, it seeks to broaden the involvement of other Christians in the decision-making process, which he believes is essential before any significant decisions can be made within the Church.

Halík suggests there will be a "significant test of patience" for some local churches that await change.

Other study groups

Announced by the synod's organisational team in March, the synod study groups have been assigned the following subjects:

• 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
• 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.

Sources

• America
• Crux
• ETWN
• NCR
• USCBC
• Katholisch

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

Cardinal Jean-Claude Hollerich of Luxembourg, a key organiser of the Synod of Bishops on Synodality, has called for sincere dialogue on women's roles in the Church.

Hollerich said that as a church "we have to commit to a very sincere dialogue because the situation is not the same in all the continents. In all of western Europe, women are asking to be admitted to ordained ministry".

Pope Francis established ten study groups to explore critical issues from the 2023 synod, including one on women deacons. While the Vatican recently disclosed the members of most groups, those studying women deacons remain unnamed.

The Dicastery for the Doctrine of the Faith oversees this group's work. However, no individual members have been identified, raising concerns about the process's transparency.

Transparency frustration

Casey Stanton, co-director of Discerning Deacons, criticised this secrecy, stating it undermines trust in the Church's commitment to synodality.

"The lack of transparency with this particular study group does not inspire trust or confidence in the institutional church's commitment to be synodal.

"Synodality requires us to risk being vulnerable, to engage theologically in light of pastoral realities and to hold difficult questions with openness" she told the National Catholic Reporter.

Frustration over the lack of transparency regarding how the doctrinal office is handling the topic of women deacons isn't new - it dates back over two decades.

In 2002, the International Theological Commission concluded a study of the diaconate that considered the question of women deacons. This was followed by two different commissions Francis established in 2016 and 2020. The work of the two commissions has never been made public.

British theologian Tina Beattie suggested that previous commissions might have found evidence supporting a female diaconate. However, the Vatican's leadership remains unconvinced.

"It's hard not to conclude that both reports included evidence in favour of a female diaconate, but that the magisterium's mind is made up so this is just a window-dressing exercise" she told NCR. "I think it shows arrogance and contempt for those of us who have a genuine interest in these theological issues and debates.

"It's hard not to conclude that these commissions are placebos" Beattie added.

Read More

Crux Now

National Catholic Reporter

CathNews New Zealand

Every single one of them offered encouraging words of hope.

But if one wants to know what is happening at this synodal assembly, those words of hope are pretty much all we have for now, given that Pope Francis has chosen a policy that limits the media's access to what is going on behind the closed-door meetings.

Paul VI instituted the Synod of Bishops in 1965 and the next year issue its first Ordo, the set of regulations and procedures.

It made clear his desire that the Synod assemblies would be a hortus conclusus, a protected moment shielded from the press and public scrutiny.

Only later did Synod assemblies gradually become more open to the press and the public.

Francis' current policy therefore marks a strange return to the past - but not to the days of John Paul II and Benedict XVI.

Ironically, compared to "Synod 2023", the various assemblies that were held during those two pontificates actually featured more openness in revealing the contents of the discussions that took place in the Synod Hall.

There could have been other methods

The new lack of openness is problematic, because it could hamper the Synod assembly from becoming the spark that ignites synodality in the global Church.

Journalism has been called "the first draft of history", and without more openness and less secrecy it will be difficult, in years to come, to write a history of this synodal assembly.

Historiographical accounts of ecclesial events are different - but not separated - from the continuous making of the tradition in a community, including the Church.

Pope Francis has not been precise (to say the least) in outlining his expectations of the role journalists should play in the Church.

For example, there are some differences between the Church's relationship with journalists, per se, and its relationship with Catholic journalists.

The Synod is not a conclave; there could have been other methods to preserve the freedom of synodal members (such as some version of the "Chatham House Rule").

It's not just Francis' fear of what journalists, of whom he has always tried to make a very attentive and strategic use, could say that could perturb this retreat-like assembly of the Synod.

In fact, the assemblies held during previous pontificates were not just of a different kind.

They were also carefully controlled by the Roman Curia and, in some sense, already scripted to achieve a specific outcome.

And this Synod has been structured more as a retreat of a small ecclesial community than a meeting of delegates of the global Church.

More photos to look at than texts to read

This is also a different era in the history of the mass media and of the use and misuse of the media in the Church and by Catholics.

The "culture war" narratives have changed the role of the media with polarising effects in the ecclesial conversation.

But there is also a change in the technology that this Synod assembly is evidencing.

In the more than two weeks that it's been in session, we have been given more photos to look at than written texts to read! There's a real temptation to call this the "Synod of selfies".

It is true that photos provide a narrative as well. But they can also be very misleading.

Our culture today is one of images in ways that the culture of twenty years ago was not. That was before smartphones and social media changed our daily relationship with reality, including ecclesial reality.

There's now a whole new iconography - not paintings of dead saints, but self-made instant icons of living ecclesial leaders in our ubiquitous celebrity culture.

There is a whole psychology and spirituality of selfies (especially selfies taken by and with Catholic celebrities - the pope, cardinals, bishops, etc.) that the policies of the Synod and self-discipline of Synod members could and should take into account.

On the other hand, this policy and the world media's relative silence about the Synod are strangely fitting in this moment when so many lamps are going out in our world.

It makes sense that news on the Synod is being overshadowed by other world events such as those in Israel and Gaza, without forgetting Ukraine and the situation in the Caucasus.

Moreover, the policy concerning the media and the Synod is also a failure to understand or appreciate that if synodality is to work the Church must engage the media's quest for news-making narratives in ways that are different from the recent past - especially from the time of the Second Vatican Council (1962-65).

The pope's big gamble

Synodality entails redefining the roles of the characters on the stage of the religious and spiritual drama that should be at the center of the Christian story.

In its coverage of the Catholic Church, the media will always place much attention on the ecclesiastical game, that is, on Church politics.

But this does not mean that the Church should provide the media with the usual script.

At the same time, it is also important to note that in the Synod assemblies that preceded Francis, there was greater separation between those who are members of the assembly and those who craft a media narrative on the Synod.

Among those whom the Jesuit pope has appointed as members of the current assembly, are individuals well known for their ability to influence narratives on the Church in both the Catholic and mainstream media.

They have been quite visible in these days.

There are also elderly and eminent theologians at this assembly - some of them octogenarians who have been real fathers of the theology of synodality since the 1970s.

But, since they don't take selfies like those in the hall who are savvier with social media, we don't see many (if any) photos of them participating the Synod. It's almost as if they are not even there.

Francis' new policy concerning the Synod and the media must also be seen in light of the relationship between the news and the truth. We are now at a new stage of the "post-truth" age.

It's not they we are uninterested in truth, it's that many now believe it is impossible and futile to know the truth, or to trust the media - and other institutions, the Church included - in their presentations of the truth.

Through his new Synod-media policy, the pope has taken a huge gamble on what type of reception synodality among the world's Catholics during the long period between the current session of Synod assembly and its second session in October 2024.

It's also big gamble for the papacy, which has come to rely more and more on mainstream media to tell its story - not the Church's, but the Gospel of Jesus Christ.

• Massimo Faggioli is a Church historian, Professor of Theology and Religious Studies at Villanova University (Philadelphia) and a much published author and commentator. He is a visiting professor in Europe and Australia.
• First published in La Croix. Republished with permission.

Sister Maria de los Dolores Valencia Gomez (pictured) says her inclusion in the role at the Synod on Synodality shows the Church "has… something that places all of us at the same level".

Gomez led the Synod on Synodality assembly Friday morning in her capacity as one of Pope Francis's 10 president-delegates.

Gomez's presiding role came as the synod assembly began working on the topic of "co-responsibility in mission".

That includes a focus on women's role in the Church.

She described the participation of women in the ongoing Synod of Synodality as "setting the stage for future changes."

She adds that being able to sit at the same table as Pope Francis is a sign of things to come in the Church.

"I feel that this is a gradual process," said Gomez, who is from Mexico. "Little by little, we shall see changes."

While the Church cannot ordain women sacramentally, Gomez noted Francis has broken from precedents.

Pope Francis has given women governing roles in the Church, including in the Vatican, she says involving women in the synod is a new practical compromise that bypasses difficulties for the Church.

Besides being the first synod with a female president-delegate, this is the first time women have ever voted in a Synod of Bishops.

The synod on synodality includes 54 women among the synod's 365 delegates.

Speaking of the synod on synodality, Gomez describes it as "a way of life for forever, journeying together with a permanent and ongoing dialogue".

Source

• Catholic News Agency

Individuals and groups were invited to reflect on and respond to a series of questions across the Synod of Bishops' three key themes: communion, participation and mission.

The online portal for submissions closed in March with more than 1100 responses received on behalf of thousands of people.

Trudy Dantis, the national coordinator of the Synod of Bishops and director of the National Centre for Pastoral Research, said the various sources of information will allow for meaningful reports to be prepared.

Dantis said, "When you add the significant content that was gathered during the Plenary Council's initial Listening and Dialogue phase, which was also collated at the diocesan level, there is rich material for each diocese to draw into their Synod of Bishops reports."

The Diocese of Parramatta held a Synod of Bishops Exhibition Night titled: ‘A Church diverse, but in union'.

The meeting was held over Zoom (pictured) and facilitated by the Diocesan Committee for the Consultation on the Synod of Bishops and the Diocesan Synod Writing Group.

More than 650 responses were received and then assembled into a draft synthesis titled "Go out into yhe deep: become the Church Christ calls us to be".

Anastasia Boulus, a member of the writing group, presented a summary of the responses. From the responses received, the writing group identified seven themes.

The themes explored and acknowledged the existing synodality of the diocese through pastoral councils, approaches to leadership, school commitments, and the wisdom of religious institutes.

The themes also identified areas for growth and change including

• cultural inclusion and welcome
• embracing the spirit of Vatican II
• transparent and synodal leadership
• more opportunities for education and formation
• greater inclusion of Aboriginal and Torres Strait Islander peoples
• LGBTQIA+ catholics
• those of other faiths
• creative and welcoming liturgies

Jim, a participant, described the Synod as "a group of people together, listening intently to each other across the great variety of differences of points of view and considering what they're hearing in a very prayerful way."

The Writing Group was due to finish its report on 1 May, then to be forwarded as the Diocesan Contribution to the Australian Catholic Bishops Conference.

Sources

Catholic Outlook

Diocese of Parramatta

Australia Catholic Bishops Conference

Go out into the Deep: Draft Document

The synod's diocesan phase is expected to last until 15 August.

"Many of the faithful perceive the synodal process as a crucial moment in the Church's life, as a learning process as well as an opportunity for conversion and renewal of ecclesial life," a statement from the Vatican said on Monday.

The statement followed a meeting of the ordinary council of the Synod of Bishops last month.

The statement continued, saying "various difficulties have also emerged. In fact, fears and reticence are reported among some groups of the faithful and among the clergy. There is also a certain mistrust among the laity who doubt that their contribution will really be taken into consideration".

The pandemic is creating a further obstacle. People can't gather in person for communal discernment. This reiterates that the local synodal process leading up to the 2023 Synod on Synodality "cannot be reduced to a mere questionnaire".

Despite these concerns, organisers say participation among Catholic bishops' conferences worldwide has been high and efforts have been made to translate the synod documents into many local languages.

According to the council, "close to 98% of the Episcopal Conferences and Synods of Eastern Churches worldwide have appointed a person or an entire team to implement the synodal process.

"The synodal process has been particularly welcomed with joy and enthusiasm in several African, Latin American, and Asian countries," it said.

The Vatican statement says that the five "recurring challenges" the current diocesan phase is facing are:

• Formation "in listening and discernment" is needed to ensure that the synod remains a spiritual process
• There is a temptation to be "self-referential" in group meetings rather than being open to others
• Getting young people to participate
• Reaching out and involving "those who live on the margins of ecclesial institutions"
• Some clergy are reluctant to participate.

"There is growing awareness that the synodal conversion to which all the baptised are called is a lengthy process that will prolong itself well beyond 2023," the Vatican statement said.

"The desire all over the world is this synodal journey which has begun at the local level will continue well beyond Synod 2021-2023 so that tangible signs of synodality might increasingly be manifest as constitutive of the Church".

The statement also said the Vatican will be sending a note to dioceses and bishops' conferences with further details on how to format reports on the local consultation. These will then be sent to the General Secretariat of the Synod of Bishops.

"The note proposes the idea that the drafting of the report is itself an act of discernment, i.e. the fruit of a spiritual process and teamwork," the statement said.

The Synod of Bishops has invited Catholics to read its weekly newsletter and visit its website for prayers for the synod and to view the synod resources page.

• CNA
• Image: Catholic Diocese of Hamilton

Dioceses are likely to welcome the extension as synod organizers have urged them to include "all the baptized" in the consultation process, not only churchgoers.

"Special care should be taken to involve those persons who may risk being excluded: women, the handicapped, refugees, migrants, the elderly, people who live in poverty, Catholics who rarely or never practice their faith, etc," says the handbook for dioceses.

The Secretariat General for the Synod of Bishops said on Oct 29 that bishops' conferences worldwide would now have until Aug 15, 2022, to submit summaries of their consultations.

The change means that dioceses now have 10 months to complete the consultation process. The process described as the largest in human history had been due to end in April 2022.

"The numerous communications we have received in these first weeks of the synodal process from the Episcopal Conferences, dioceses and eparchies are truly an encouraging confirmation of those in the Church who are committed to celebrating the first phase of the synodal process constituted by the consultation of the People of God. For all this, we are truly grateful," the Secretariat General said on Friday.

"During this period, we have heard, over and over again and from many quarters, the request to extend the duration of the first phase of the synodal process in order to provide a greater opportunity for the people of God to have an authentic experience of listening and dialogue."

In an address to Catholics in the Diocese of Rome in September, Pope Francis stressed the significance of the diocesan phase of the synodal process.

"To return to the synodal process, the diocesan phase is very important, since it involves listening to all the baptized, the subject of the infallible sensus fidei in credendo [sense of faith in believing]," Francis said.

The Vatican announced in May that the process leading to the 2023 Synod on Synodality would open with a diocesan phase lasting from October 2021 to April 2022.

A second, continental phase will take place from September 2022 to March 2023.

The third, universal phase will begin with the XVI Ordinary General Assembly of the Synod of Bishops at the Vatican in October 2023.

Sources

• Catholic News Agency

The appointment of Cardinal Hollerich, who also serves as president of the Commission of Bishops' Conferences of the European Union, was announced by the Vatican July 8.

The relator is responsible for providing a comprehensive outline of the synod's theme at the beginning of the meeting and for summarizing the speeches of synod members before work begins on concrete proposals for the pope.

The theme chosen by the pope for the next synod is: "For a synodal church: communion, participation and mission."

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Cardinal Mario Grech, secretary of the synod, and the office's two undersecretaries, Xaviere Missionary Sister Nathalie Becquart and Bishop Luis Marín de San Martín, held the meetings June 14-18 in sessions divided by language.

Revisions to the synod process were announced May 21. Pope Francis asked that it begin with consultations with lay people on the diocesan level. The discussion and discernment would then move to a national level and then the 2023 synod assembly itself.

"Without this consultation, there would be no synodal process, because the discernment of pastors, which constitutes the second phase, emerges from listening to the people of God," Grech had explained in May.

After the first couple of meetings with leaders of bishops' conferences, the cardinal said the reaction was "surprising, very positive, and there is a lot of enthusiasm among the bishops we have heard."

Grech told Vatican News, not much is set in stone. "We have some general ideas, but we are open, as this is not a fixed process. We are listening to our partners because the synod is not a project of the secretariat but of the church."

The expanded consultation, listening and discernment, he said, is the desire of Francis. But it is based on the teaching of the Second Vatican Council that the church is the people of God.

The Synod, which presents itself as a real "synodal time", will be opened by Pope Francis on 9-10 October 2021.

The synodal journey will then be marked by three phases:
- a diocesan phase (October 2021 - April 2022) during which each individual faithful can participate in the diocesan consultation. This phase will end locally with a pre-synodal assembly: the culminating moment of diocesan discernment;
- a national phase during which discernment will be entrusted mainly to the Episcopal Conferences;
- a continental phase (September 2022 - March 2023) which will discuss the text of the first Instrumentum Laboris.

Finally, the synodal journey will culminate with the celebration of the XVI Ordinary General Assembly of the Synod of Bishops on the theme "For a synodal Church: communion, participation and mission."

Sources

National Catholic Reporter

Vatican News

Sister Nathalie Becquart said during a news conference that her appointment as an undersecretary in the Vatican's Synod of Bishops office was a "brave signal and prophetic decision" by Pope Francis, who has repeatedly stressed the need for women to have a greater say in church governance.

"What I hope is that this will be seen also in the field, in the dioceses, in the parishes," she said. "I hope this act will encourage other bishops, priests, religious authorities, and that all this will include women more and more."

Read more

Xaviere Missionary Sister Nathalie Becquart, from France, will have voting rights in the body, which advises the pontiff. The Synod debates some of the most controversial issues in the Roman Catholic Church.

Sister Becquart will not be the first woman undersecretary of a major Vatican office, but she will be the first woman with a right to vote at a meeting of the Synod of Bishops.

The pope made the appointment on Feb 7, while also naming Father Luis Marín de San Martín, a 59-year-old Augustinian friar from Spain, to the same position. The priest will also be ordained a bishop.

The new co-undersecretaries will share the No. 2 post in the Synod secretariat. The body is headed by Maltese Cardinal Mario Grech, the 63-year-old secretary-general.

"During the last Synod assemblies, numerous Synodal Fathers emphasized the need that the entire Church reflect on the place and role of women within the Church," Cardinal Grech told official Vatican Media.

"With the appointment of Sister Nathalie Becquart, and the possibility that she will participate with the right to vote, a door has been opened. We will then see what other steps could be taken in the future," the cardinal added.

He noted that the decision reflects the Pope's desire "for a greater participation of women in the process of discernment and decision-making in the church".

The news comes less than a month after Pope Francis formally changed the Church's law to allow women to administer communion and serve at the altar. However, the decree stressed that ordained priesthood would remain open to men only.

In 2020, the pontiff appointed six women to the council which oversees the Vatican's finances.

Sources

BBC

Catholic News Service

La Croix International