58. The tone of the reports is not anti-clerical (against priests or the ministerial priesthood). Many express deep appreciation and affection for faithful and dedicated priests, and concerns about the many demands that they face. They also voice the desire for better formed, better accompanied, and less isolated priests. They signal the importance of ridding the Church of clericalism so that all its members, including priests and laity, can fulfil a common mission. Clericalism is seen as a form of spiritual impoverishment, a deprivation of the true goods of ordained ministry, and a culture that isolates clergy and harms the laity. This culture separates us from the living experience of God and damages the kinship relations of the baptized, producing rigidity, attachment to legalistic power and an exercise of authority that is power rather than service. Clericalism can be as much a temptation for lay people as clergy., as the report from the Central African Republic underlines: “some parish priests behave like ‘order-givers’, imposing their will without listening to anyone. Lay Christians do not feel they are members of the People of God. Initiatives that are too ‘clericalist’ should be deplored. Some pastoral workers, clerics and lay, sometimes prefer to surround themselves with those who share their opinions and stay away from those whose convictions are hostile and in disagreement with them.”
59. Although frank in their diagnosis of the problem, the reports are not hopeless. They express a deep and energetic desire for renewed forms of leadership – priestly, episcopal, religious and lay – that are relational and collaborative, and forms of authority capable of generating solidarity and co-responsibility: “The tasks of the authorities include encouraging, involving, leading and facilitating participation in the life of the Church […] and delegating part of the responsibilities” (EC Slovakia). Lay people, religious and clerics desire to put their talents and abilities at the disposal of the Church, and to do so they call for an exercise of leadership that enables them to be free. The reports express gratitude for those leaders who already exercise their role in these ways.
60. The call for a conversion of the Church’s culture, for the salvation of the world, is linked in concrete terms to the possibility of establishing a new culture, with new practices and structures. A critical and urgent area in this regard concerns the role of women and their vocation, rooted in our common baptismal dignity, to participate fully in the life of the Church. A growing awareness and sensitivity towards this issue is registered all over the world.
61. From all continents comes an appeal for Catholic women to be valued first and foremost as baptized and equal members of the People of God. There is almost unanimous affirmation that women love the Church deeply, but many feel sadness because their lives are often not well understood, and their contributions and charisms not always valued. The Holy Land report notes: “Those who were most committed to the synod process were women, who seem to have realized not only that they had more to gain, but also more to offer by being relegated to a prophetic edge, from which they observe what happens in the life of the Church;” and continues: “In a Church where almost all decision-makers are men, there are few spaces where women can make their voices heard. Yet they are the backbone of Church communities, both because they represent the majority of the practicing members and because they are among the most active members of the Church.” The Korean report confirms: “Despite the great participation of women in various Church activities, they are often excluded from key decision-making processes. Therefore, the Church needs to improve its awareness and institutional aspects of their activities” (EC Korea). The Church faces two related challenges: women remain the majority of those who attend liturgy and participate in activities, men a minority; yet most decision-making and governance roles are held by men. It is clear that the Church must find ways to attract men to a more active membership in the Church and to enable women to participate more fully at all levels of Church life.
62. In every area of their lives, women ask the Church to be their ally. This includes addressing the social realities of impoverishment, violence and diminishment faced by women across the globe. They call for a Church at their side, and greater understanding and support in combating these forces of destruction and exclusion. Women participating in the synodal processes desire both Church and society to be a place of flourishing, active participation and healthy belonging. Some reports note that the cultures of their countries have made progress in the inclusion and participation of women, progress that could serve as a model for the Church. “This lack of equality for women within the Church is seen as a stumbling block for the Church in the modern world” (EC New Zealand).
63. In different forms, the problem is present across cultural contexts and concerns the participation and recognition of laywomen as well as women religious. The report from Superiors of Institutes of Consecrated Life notes: “Sexism in decision-making and Church language is prevalent in the Church… As a result, women are excluded from meaningful roles in the life of the Church, discriminated against by not receiving a fair wage for their ministries and services. Women religious are often regarded as cheap labor. There is a tendency – in some Churches – to exclude women and to entrust ecclesial functions to permanent deacons; and even to undervalue religious life without the habit, without regard for the fundamental equality and dignity of all baptized Christian faithful, women and men” (USG/UISG).
64. Almost all reports raise the issue of full and equal participation of women: “The growing recognition of the importance of women in the life of the Church opens up possibilities for greater, albeit limited, participation in Church structures and decision-making spheres” (EC Brazil). However, the reports do not agree on a single or complete response to the question of the vocation, inclusion and flourishing of women in Church and society. After careful listening, many reports ask that the Church continue its discernment in relation to a range of specific questions: the active role of women in the governing structures of Church bodies, the possibility for women with adequate training to preach in parish settings, and a female diaconate. Much greater diversity of opinion was expressed on the subject of priestly ordination for women, which some reports call for, while others consider a closed issue.
65. A key element of this process concerns the recognition of the ways in which women, especially women religious, are already at the forefront of synodal practices in some of the most challenging social situations we face. The contribution submitted by the Union of Superiors General and the International Union of Superiors General notes: “There are seeds of synodality where we break new ground in solidarity: securing a future of racial and ethnic justice and peace for black, brown, Asian and Native American brothers and sisters (United States); connecting in depth with indigenous and native sisters and brothers (Americas); opening new avenues of presence of religious sisters in diverse movements; alliance with like-minded groups to address key social issues (such as climate change, refugees and asylum seekers, homelessness), or issues of specific nations.” In these contexts, women seek collaborators and can be teachers of synodality within wider Church processes. (end)
Now we must very patiently wait to see if the Church will truly listen and embrace women in a far more sensible and meaningful way for the benefit of the entire Body of Christ.
Deacon David Pierce
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