How not to disappoint women’s expectations

Many women have high expectations for the second session of the Synod. During this session, the various fruits of the discernments made throughout the different phases of the synodal process will need to be gathered, and based on them, recommendations will be formulated for Pope Francis. This Synod is particularly significant for women, as for the first time, 85 women are participating, 54 of whom have both a voice and a vote. Let us take a look at the contributions, especially from women, throughout the different phases of the Synod. In doing so, it will help us understand both what they desire, appreciate, and value, and what undermines them and what their dreams for the Church are.

In the many contributions from local Churches around the world, it has been observed that women are the ones who are most engaged in the synodal process. Over the course of this journey, what has emerged is the need for a synodal conversion. From this then, it is evident  is the necessity to generate a new ecclesial culture, “with new practices, structures, and habits,” as indicated in the Working Document for the Continental Stage. Conversion involves strengthening the awareness that in Christ we are all brothers and sisters, and therefore called to promote interdependence and reciprocity between men and women, which help both to grow as human beings and in faith. It is noteworthy that in the various spaces for listening and consultation during the synodal process, many women have appreciated the synodal practices that are present in parishes, dioceses, and other ecclesial realities. At the same time, they have spoken with great freedom and frankness about “a Church that wounds”, as stated in the Summary Report. Many contributions to the synodal consultations emphasize that clericalism and machismo are the main causes of hurt and suffering, as they exclude women from decision-making and discernment processes, and from participating in governance bodies within the Church that do not require the sacrament of Holy Orders, and which, in theory, are open to women.

Pope Francis has set an example by including women in Church governance and leadership positions, with the hope that this sign of synodal conversion will be embraced in many local Churches and inspire similar practices. As many contributions to the synodal process indicate, clericalism and machismo, characterized by the improper use of authority, undermine mutual respect and harm communion. The synodal process has made it clear that the required conversion is the responsibility of all members of the People of God, as clericalism and machismo are found not only among priests but also, and often too, among laypeople, women, and religious men and women.

In the first session of the Synod, in October 2023, it was acknowledged through various interventions that, “when dignity and justice in relations between men and women are harmed within the Church, the credibility of the message we bring to the world is weakened”. This observation, which can be found in the Summary Report, highlights the vital importance of nurturing relationships between men and women in the Church.

Thanks to the Spirit’s breath, which is the driving force behind the synodal process in its various stages, the Church has become more aware of the fact that “in Christ, women and men are clothed with the same baptismal dignity and receive the variety of gifts of the Spirit” equally (cf. Gal 3:27-28), as stated in the Summary Report. Therefore, in a synodal Church, “men and women are called to a communion characterized by non-competitive co-responsibility, to be embodied at every level of the Church’s life” (Summary Report).

Many women hold a steadfast hope in the second session of the Synod, and that their contributions regarding greater co-responsibility between women and men in the Church, based on the recognition and appreciation of different charisms and ministries, will not remain empty words. To remember that in Jesus the Word became flesh, meaning concrete, visible, and a tangible reality, it is important that concrete recommendations are formulated to promote the implementation of the various elements necessary for greater integration and co-responsibility of women in the Church. The Instrumentum Laboris for the second session of the Synod has outlined several key elements in this regard. Here we can highlight just a few. To achieve greater participation of women in the processes of planning and decision-making in parishes, dioceses, and other ecclesial realities, broader participation by women must be promoted. This means that women who are active in relevant councils and commissions should encourage other qualified women to collaborate in these ecclesial bodies. It also requires the willingness of the respective ecclesial authorities (parish priests, bishops, etc.) to open spaces for increased participation of women in various areas and to actively create the necessary conditions. This is particularly true for women’s access to positions of responsibility in dioceses and ecclesiastical institutions, which must be decisively promoted so that more qualified women have the opportunity to access these roles on equal terms with men, based on the existing provisions.

A shift towards a synodal mindset and practice requires that female theologians and spiritual guides be included in the theological teaching and comprehensive formation received by seminarians. Only through joint formative efforts can clericalism and male chauvinism be overcome, and future synodal priests be formed. In addition, this means offering more women the necessary support, including scholarships, so they can study theology, and facilitating the inclusion of more female theologians on the faculty of theology departments and other faith formation spaces. In this way, more women will be able to share their gifts in teaching and theological work.

To address these and other challenges, a change in mentality, attitude, and relational methods is required. Additionally, there must be changes in structures, procedures, and means to promote a synodal culture between men and women within our Church. In order to achieve a fuller participation of women in the various spheres of the Church, it is essential to review the current canon law and make the necessary changes and adjustments to promote and strengthen synodality as a binding practice.

In some places, there has been a request for women to have access to the diaconate as an ordained ministry. The issue is currently under discussion. It is the explicit will of the Pope that this topic, along with other “theological and canonical questions regarding specific ministerial forms,” be addressed by one of the ten study groups he has established. Many women hope that studies on issues related to their participation in the Church will be conducted in a spirit of active, discerning, and synodal listening, “connected to the broader reflection on the theology of the diaconate” (Summary Report). In the second session of the Synod, it is expected that all study groups will present their initial progress; however, there is no plan for a far-reaching debate on the topics reserved for the groups -including those related to women-, to take place in the synodal assembly.

In anticipation of the second session of the Synod, many women hope that we will walk at the pace of the Spirit, and be open to the overflowing of His creative love that seeks to transform our minds and hearts so that we become increasingly a Church in the Spirit of Jesus. The Church would be greatly enriched by the gifts that the Spirit bestows upon women for the good of the entire Church, the People of God, and her mission in the world. 

With eyes of faith, we can say, thanks be to God, something new is beginning to sping up (cf. Is 43:18) in our Church. We are called to perceive it, embrace it, and nurture it with love and dedication. 

by Birgit Weiler
Medical Missionary Sisters, Professor of Theology at the Pontifical Catholic University of Peru, Consultant to the General Secretariat of the Synod.