But hidden in the synod participants' 40-page synthesis are some surprising gems that could lead to significant reform in the church.

The hidden gems

The first is a new stress on lay involvement.

Compared with other Christian churches, the Catholic Church is very hierarchical. This synod, especially the conversations at roundtables, was structured so that lay voices, including women and young people, were heard and respected.

"Synod path called by the Holy Father is to involve all the baptized," the report notes. "We ardently desire this to happen and want to commit ourselves to making it possible."

Secondly, the synod promotes "Conversation in the Spirit."

The term refers to a practice that "enables authentic listening in order to discern what the Spirit is saying to the Churches," the report explains.

It adds that "‘conversation' expresses more than mere dialogue: it interweaves thought and feeling, creating a shared vital space."

Third, the report acknowledges disagreements and uncertainties.

In the past, the hierarchy tended to cover them up, presenting a united front to the faithful and the world.

But on its first page the synod's report acknowledges "The multiplicity of interventions and the plurality of positions voiced in the Assembly,".

It admits "that it is not easy to listen to different ideas, without immediately giving in to the temptation to counter the views expressed."

In each following chapter, any disagreements and uncertainties are listed under "matters for consideration" that "require deepening our understanding pastorally, theologically, and canonically."

The report also acknowledges its divides.

"The Church too is affected by polarisation and distrust in vital matters such as liturgical life and moral, social and theological reflection," it reads.

"We need to recognise the causes of each through dialogue and undertake courageous processes of revitalising communion and processes of reconciliation to overcome them."

Fourth, the report addresses the concerns of women.

"Women cry out for justice in societies still marked by sexual violence, economic inequality and the tendency to treat them as objects," it says.

"Women are scarred by trafficking, forced migration and war. Pastoral accompaniment and vigorous advocacy for women should go hand in hand."

The church must "avoid repeating the mistake of talking about women as an issue or a problem.

Instead, we desire to promote a Church in which men and women dialogue together, in order to understand more deeply the horizon of God's project, that sees them together as protagonists, without subordination, exclusion and competition."

The synod concluded that in the church "It is urgent to ensure that women can participate in decision-making processes and assume roles of responsibility in pastoral care and ministry."

Fifth, it did not forget the poor, "who do not have the things they need to lead a dignified life."

Instead it insists on their dignity, cautioning the church to avoid "viewing those living in poverty in terms of ‘them' and ‘us,' as ‘objects' of the Church's charity.

Putting those who experience poverty at the center and learning from them is something the Church must do more and more."

Sixth, it charges the church with combating racism and xenophobia, saying it must take action against "a world where the number of migrants and refugees is increasing while the willingness to welcome them is decreasing and where the foreigner is viewed with increasing suspicion."

In addition, "Systems within the Church that create or maintain racial injustice need to be identified and addressed. Processes for healing and reconciliation should be created, with the help of those harmed, to eradicate the sin of racism."

Seventh, abuse in the church must be dealt with.

It suggests that the church explore the possibility of setting up a juridical body separate from the bishop to handle accusations of clerical abuse, saying, "It is necessary to develop further structures dedicated to the prevention of abuse."

Eighth, the synod participants called for reforming priestly formation.

"Formation should not create an artificial environment separate from the ordinary life of the faithful," the report said.

It called for "a thorough review of formation programmes, with particular attention to how we can foster the contribution of women and families to them."

It recommended joint formation programmes for "the entire People of God (laity, consecrated and ordained ministers)."

It also called on episcopal conferences to "create a culture of lifelong formation and learning."

Ninth, the synod called for a regular review of how bishops, priests and deacons carry out their ministry in their diocese.

This would include "regular review of the bishop's performance, with reference to the style of his authority, the economic administration of the diocese's assets, and the functioning of participatory bodies, and safeguarding against all possible kinds of abuse."

Tenth, the report took on liturgical language.

It says the texts used in Catholic rites should be "more accessible to the faithful and more embodied in the diversity of cultures."

It later suggested that liturgy and church documents must be "more attentive to the use of language that takes into equal consideration both men and women, and also includes a range of words, images and narratives that draw more widely on women's experience."

Eleventh, it raised the possibility of offering Communion to non-Catholics, or what it called "Eucharistic hospitality (Communicatio in sacris)."

Saying it was a pastoral issue as much as an ecclesial or theological one, the report noted that such hospitality was "of particular importance to inter-church couples."

Twelfth, the report took aim at what it means to be a deacon in the church.

As it is, the deaconate is largely seen as a steppingstone to priesthood.

The report questions the emphasis on deacons' liturgical ministry rather than "service to those living in poverty and who are needy in the community.

Therefore, we recommend assessing how the diaconal ministry has been implemented since Vatican II."

Thirteenth, the reform of the Roman Curia must continue.

The synod affirmed Pope Francis' statement in the Apostolic Constitution "Praedicate evangelium," released in March of 2022, that "the Roman Curia does not stand between the Pope and the Bishops, rather it places itself at the service of both in ways that are proper to the nature of each."

The synod called for "a more attentive listening to the voices of local churches" by the Curia, especially during periodic visits of bishops to Rome.

These should be occasions for "open and mutual exchange that fosters communion and a true exercise of collegiality and synodality."

The synod also asked for a careful evaluation of "whether it is opportune to ordain the prelates of the Roman Curia as bishops," implicitly suggesting that laypeople might hold top Vatican positions.

Fourteenth, the report said canon law needs updating.

"A wider revision of the Code of Canon Law," it reads, "is called for at this time" to emphasise the synodality of the church at all levels.

For example, it suggests, pastoral councils should be mandatory in parishes and dioceses. It also held up for imitation a recent plenary council of Australia.

Lastly, the synod wants to promote small Christian communities, "who live the closeness of the day-to-day, around the Word of God and the Eucharist" and by their nature foster a synodal style.

"We are called to enhance their potential," the synod's members said.

You will not find these gems written about in the media, but if we let the media tell us what to see in the synod, we might miss important opportunities for church reform.

• First published in Religion News Service
• Thomas J. Reese, a Jesuit priest, is a Senior Analyst at RNS. Previously he was a columnist at the National Catholic Reporter (2015-17) and an associate editor (1978-85) and editor in chief (1998-2005) at America magazine.

The Synod witnessed vigorous debates during small-group discussions. However Hollerich, a key figure in the month-long Vatican assembly, highlighted that even in the face of disagreements alternative solutions were found.

"To have this freedom and openness will change the Church" he said, "and I'm sure the Church will find answers, but perhaps not the exact answer this group or that group wants to have, but answers [with which] most people could feel well and listened to."

Cardinal Hollerich noted that the genuine process begins after the entire synod concludes, with expectations of a comprehensive document addressing theological aspects of synodality in the following year.

Hollerich emphasised that the document represents just a step in the Church's evolving journey.

Furthermore, the archbishop of Luxembourg underscored the synod's primary focus on synodality, stating that certain topics hold significance for some individuals, even if they weren't explicitly addressed in the synthesis report.

"And I think a synodal Church will more easily try to speak about these topics than the Church as it was structured in the past" he said.

"That's not to say that a synodal Church will just embrace everything," he added.

Happy with the result

Regarding the fact that some contentious issues in the assembly's report received opposition, Cardinal Mario Grech, the secretary general of the Synod of Bishops, said "There are points in which we agree and points in which there is still a way to go."

Hollerich commented: "It was clear to me that some topics would have resistance. I am full of wonder that so many people have voted in favour. That means that the resistance [was] not so great as people have thought before. So yes, I am happy with that result."

One notable point in the report was the consideration of women deacons, which received 277 votes in favour and 69 against.

Grech said, "This is the approach of Jesus, to create spaces for everyone so that no one feels excluded" he added. "Today, there was a tremendous joy that you could see with your own eyes."

"I think" Hollerich said, "people will leave tomorrow or the day after tomorrow going home with a heart full of hope, with a lot of ideas and I'm looking forward to seeing them back next year."

Sources

Catholic News Agency

CathNews New Zealand

At the heart of Müller's concerns lies the worry that some changes, in his view, conflict with established Scripture and Tradition.

Müller specifically cited the potential acceptance of homosexuality, the ordination of women as priests and a fundamental shift in Church governance as developments that raise serious questions.

Another significant concern he raised was the lack of freedom for bishops to express their views.

The synodal meeting, as he described it, appeared to be tightly controlled and manipulated.

A small group of keynote speakers dominated the discussions, leaving little room for a more diverse range of theological perspectives.

"In the former synods, all the bishops in the plenary could speak about what they wanted.

"Now everything is led, it is pre-organised and it is difficult to speak in the plenary because only a short time is given and, according to the rules, you can speak only once, and only for three minutes", complained Müller.

Lack of theological discussions

Furthermore, while there was an emphasis on the role of the Holy Spirit throughout the synod.

Müller argued that it seemed as if the voices of the Holy Spirit were represented solely by those who were invited to speak.

This approach, he suggested, did not allow for the valuable insights of bishops who possessed a deep understanding of theology.

Müller also lamented the lack of profound theological discussions during the synod.

He noted a shift away from focusing on Jesus Christ and divine Revelation, which he deemed vital components of any theological dialogue within the Church.

One notable point of contention was the canonical legitimacy of the Vatican Synod.

The cardinal questioned whether it could truly be considered a Synod of Bishops when the laity was granted voting rights.

This was a significant departure from the traditional model, which, he argued, made it more akin to an Anglican-style synodal meeting.

Sources

National Catholic Register

CathNews New Zealand

The recently published final document guides the church in the coming 11 months and, while not as concrete as some might like, it highlights the role of bishops in leading the change and calls bishops to "bear witness" to their experience of synodality.

"After a month of work, now the Lord is calling us to return to our Churches to pass on to all of you the fruits of our work and to continue the journey together," says the Synod Synthesis.

Dialogue rather than diatribe

Passing on the fruits of the Synod's work is a point reinforced by new Archbishop George Leo Thomas who, in discussing the pope's reforms and synodality, said:

"As you observe the leadership style of Pope Francis, you will quickly note his preference for dialogue over diatribe, persuasion over polemic, invitation over invective and accompaniment over alienation.

"A style of leadership that pays high dividends in our highly polarised and contentious world. This, and so much more, is the Holy Father we know and love."

Replicate the experience

Another key insight came from Chicago Cardinal Blase Cupich's interview with America magazine.

"I have said before that the bishops of the Second Vatican Council only brought back the decisions. They never shared with us the experience or replicated it.

"I think we have an opportunity now to replicate the experience we've had here in the next 11 months. Then to come back and be able to share what it is that the people of God had said to us when they have experienced a synodal process the way we did," Cupich said.

Bishops to 'step up'

Michael Sean Winters in his piece for NCR notes that, while specific proposals remain somewhat ambiguous, a lot depends on the diocesan bishop.

He quotes from the synthesis document.

"The conviction with which the bishop himself adopts a synodal approach and the style by which he exercises authority will influence decisively how priests and deacons, lay men and women, and those in consecrated life participate in the synodal process.

"The bishop is called to be an example of synodality for all."

At the end of the Synod, Cardinal Jean-Claude Hollerich, the synod's relator general, said the synodal synthesis document is entrusted to the bishops' conferences so that they may promote its return to the people of God living in the local Churches.

"The process starts, really starts, at the end of the [whole] synod," Hollerich told journalists.

Sources

National Catholic Reporter

Catholic News Agency

However, sources have confirmed to The Pillar that many of the costs associated with the meeting will be borne by bishops' conferences and local dioceses around the world.

The same is expected for an October 2024 meeting to conclude the process.

The Synod on Synodality was announced by Pope Francis in March 2020 as a years-long process of common prayer, discernment and consultation among ecclesial leaders and lay Catholics.

The Synod was meant to engage Catholics around the world in a "synodal" process of common prayer and spiritual conversation, to assess how the Church could better invite more Catholics into decision-making processes, and — in so doing — better hear the guidance of the Holy Spirit.

Read More

The roughly 450 bishops and lay delegates involved in the October 4-29 Synod of Bishops have faced a series of disagreements.

Principally, the participation of the laity and questions about the role of women's ministries and the response to LGBTQ Catholics have raised temperatures.

For synod organisers — and, indeed, the pope himself — disagreement was all part of the plan.

Cardinal Jean-Claude Hollerich of Luxembourg, one of the synod's principal organisers, had warned of potential tensions.

"Tensions are a part of the process, as long as we consider ourselves to be sisters and brothers, walking together," Hollerich said.

In the second and third weeks of the assembly, the differences in opinions on various matters became evident.

Pope Francis had requested that members refrain from discussing the proceedings publicly.

The official guidelines for the meeting tasked small groups with identifying areas of agreement and disagreement and pinpointing topics that needed further study and theological reflection.

Laity more familiar with synodality

Both bishops and lay members noted that the laity appeared to be more familiar with synodality.

"Synodality is ingrained in the nature of the people of God," said Cardinal Mario Grech who runs the Vatican synod office.

"In the laity, I felt we are not bringing something new. To the contrary, we were harping a chord in their heart, and they were ready to sing and to dance to this music."

While expanding the synod's scope to include lay members aimed to integrate the entire church, some delegates found the emphasis on listening and active face-to-face interaction tiresome.

Unlike past synods, where participants could sit in a more relaxed setting, this synod required active engagement and eye-to-eye discussions.

Reports of incidents such as bishops walking out because of disagreements or clashes between articulate speakers and those less experienced added to the growing tension.

Sources

National Catholic Reporter

CathNews New Zealand