Other Wounds

U.S. Synod Report continued:

(begin) Another enduring wound widely reflected in synodal consultations was the experience that the Church is deeply divided. Participants felt this division as a profound sense of pain and anxiety. “As one participant shared, the divisive political ideologies present in our society have seeped into all aspects of our lives.” Division regarding the celebration of the liturgy was reflected in synodal consultations. “Sadly, celebration of the Eucharist is also experienced as an area of division within the church.” 

“The most common issue regarding the liturgy is the celebration of the pre-Conciliar Mass.” The limited access to the 1962 Missal was lamented; many felt that the differences over how to celebrate the liturgy “sometimes reach the level of animosity. People on each side of the issue reported feeling judged by those who differ from them.” 

Many regional syntheses cited the perceived lack of unity among the bishops in the United States, and even of some individual bishops with the Holy Father, as a source of grave scandal. This perceived lack of unity within the hierarchy seems to, in turn, justify division at the local level. “People at both ends of the political spectrum have set up camp opposing the ‘others,’ forgetting that they are one in the Body of Christ. Partisan politics is infiltrating homilies and ministry, and this trend has created divisions and intimidation among believers.” 

Another regional synthesis highlighted how “our use of media increasingly serves to reinforce our preconceived notions or preferred ideology.” Closely related to the wound of polarization is the wound of marginalization. Not only do those who experience this wound suffer, but their marginalization has become a source of scandal for others, especially for some youth who perceive the Church as hypocritical and failing to act consistently with justice toward these diverse communities. 

Those who experience marginalization, and thus a lack of representation in the Church, fall into two broad groups. The first includes those marginalized who are made vulnerable by their lack of social and/ or economic power, such as immigrant communities; ethnic minorities; those who are undocumented; the unborn and their mothers; people who are experiencing poverty, homelessness, or incarceration; those people who have disabilities or mental health issues; and people suffering from various addictions. 

Included also in this group are women, whose voices are frequently marginalized in the decision-making processes of the Church: “women on parish staff said they felt underappreciated, underpaid, not supported in seeking formation, worked long hours, and lacked good role models for self-care.”

The second group includes those who are marginalized because circumstances in their own lives are experienced as impediments to full participation in the life of the Church. Among these are members of the LGBTQ+ community, persons who have been divorced or those who have remarried without a declaration of nullity, as well as individuals who have civilly married but who never married in the Church. Concerns about how to respond to the needs of these diverse groups surfaced in every synthesis.

The synodal consultations around the enduring wounds caused by the clergy sexual abuse scandal, the pandemic, polarization, and marginalization have exposed a deep hunger for healing and the strong desire for communion, community, and a sense of belonging and being united. “Throughout the synodal process, it was evident that most participants genuinely believe that support for one another is essential –laity and clergy; Churched and unchurched; and those in need of healing.” (end)

Deacon David Pierce