The role of women and the Italian Synod

On January 30, 2021, at a meeting promoted by the Italian National Catechetical Office, Pope Francis urged those present, “to begin a process of national synod, community by community, diocese by diocese […] now is the time. And to begin walking”. 

The “Synodal Journey of the Churches in Italy” clearly unfolded by coincidence in terms of timing and guiding inspiration, methods, and themes. How it did so was through a continuous intertwining—both fertile and vital—with the Synod on Synodality (2021-24), which the universal Church was beginning to experience at the same time, with distinctive features stemming from the Italian context in which it was founded.

There were three stages that had been foreseen, all of which are centered on three dynamics of the Word. There are references to the literary genres of the biblical tradition: first, the narrative phase (2021-23); the second, wisdom phase (2023-2024); and the third, the prophetic phase (2024-25) Two assemblies have been scheduled, the first was held from November 17-19, 2024, immediately after the closing of the Synod on Synodality, and the second to take place from March 31 to April 4, 2025, in Rome.

The effort in terms of engagement has been immense. The first of the two years of the narrative phase took place simultaneously with the first phase of the Synod of the universal Church and involved almost 500,000 people. All 226 dioceses in Italy participated in the proposed path, and created a widespread framework with two representatives from each diocese. This was followed by work conducted at synodal tables across various areas of the life of local churches, which used the method of “conversation in the Spirit”.

This was followed by a second year of a critical reading of reality, which focused on some pastoral turning points, under the evocative image of Cantieri di Betania [Betany Workshops], with 200 contributions from the dioceses. While the dioceses continued their reflection work, a Synodal Committee was formed during the wisdom phase, made up of more than 100 experts; for example, theologians, bishops, representatives of diocesan synodal delegates, associations and Catholic movements, religious. The Committee worked in an interdisciplinary way -with important contributions from sociologists, communication experts, amongst others- on five sensitive thematic areas -mission, communication, formation, co-responsibility, structures. These were then grouped into three for the current “prophetic” phase, which focused on decisions for a missionary and synodal reform of the Italian Church. These three are missionary renewal of mentality and pastoral practices; missionary formation of the baptized; co-responsibility in the mission and leadership of Christian communities.

As has happened in all the churches throughout the world, the contribution of women to the Italian Synodal Way was and is relevant. This is focused on the theme of women’s participation and ecclesial and pastoral responsibilities.

Well over half of the participants at the diocesan level are women. A solicitation has been made to all dioceses to appoint at least one woman among the diocesan delegates. This move has made it possible to make their presence visible and to perceive the competence of women’s contributions on all the topics under consideration. Of the 23 members of the national presidency, six are women; there are approximately 40 women out of the 100 participants on the Synod Committee; and, women coordinated four of the five study commissions. However, in the first assembly the number of women dropped to about 30 percent of the members and, as one of the participants commented, it was well perceived that the assembly and the presidency table did not quantitatively reflect the composition of the Italian church.

The women’s issue, or rather the “reflection on women in the Church”, is clearly present. One of the 17 working papers was examined in the assembly and is now entrusted to the dioceses for reflection in preparation for the second assembly. Instead, three working groups out of the 94 focused on the topic and offered suggestions.

From the diocesan summaries, the theme of “real recognition of the meaning and role of women within the Church represents a fundamental test” (Documents for the wisdom phase). The issue is not so much the participation of women in ecclesial life, which is considered an obvious fact through experience, but co-responsibility, leadership, and the acceptance of women’s contributions to theology and their engagement in communities, whether that be lay and/or religious.

The analysis and diagnosis of the situation and the identification of challenges are similar to what has been recorded by many other national churches. In the summaries for the Synod 2021-24, it states, “women are rarely present in decision-making contexts, and their contribution of competence is often underestimated […] it is not a claim for power, but the adequate development of a just and authentically evangelical Church, therefore co-responsible […] it is about dismantling gender stereotypes”. However, with an innovative element, it is recognized that women can contribute “to developing an innovative vision of ecclesial leadership that is capable of giving space to more communicative and participatory dynamics. The experience and thought of women attest to the value of this cooperative model, which becomes fruitful for the people of God as a whole” (Guidelines, 53-55).

In this interpretative framework, which opens the reception of the Final Document of the Synod on Synodality, paragraph No. 60 (“By virtue of Baptism, women and men have equal dignity as members of the People of God. However, women continue to encounter obstacles in obtaining fuller recognition...”), the Instrumentum Laboris offers very concrete guidelines for a synodal conversion and the hoped for reform of frameworks that focuses on “increasing the presence in roles of pastoral responsibility” in parishes, dioceses, and at the national level. This acknowledgment encourages sociological research into the role and presence of women in the Italian Church. In addition, it promotes training courses on gender theology, the history of women, in academic institutions and formative contexts; advocates for established ministries for women as readers, acolytes, catechesis coordinators, and community coordinators in the absence of a priest; values the ongoing experiences in religious life and Catholic associations; and establishes spaces for dialogue on masculinity, the widespread anthropological models, liturgical language, and sacramental practices.

If at first, in the Lineament [features], a discussion on the ordination of women deacons had been excluded, the Instrumentum Laboris for the second assembly, which took up the suggestions of the Final Document of Synod 2021-24, recommends contributing to the study of the issue by making use of the theological expertise present in the Italian context.  Two interventions (voiced by men) in the first assembly reiterated the request with forthright  decision with the awareness-as the Instrumentum Laboris states-of what this choice “would entail in order to be a synodal church of men and women”. Extremely concrete proposals have been made, and which have been arrived at through research and synodal confrontation. These initiatives are capable of enhancing praxis and gathering together dreams and desires, which are only waiting to be accepted and implemented by the dioceses and at the national level so that the desired pastoral co-responsibility will be enriched. In addition, the time is ripe for a perspective of “gender justice”. A significant and unavoidable “Bethany workshop”, which after all was home to women disciples, who were welcoming, thinking, and capable of diakonia.

by Serena Noceti
Theologian, professor of Ecclesiology, Higher Institute of Religious Sciences of Tuscany