The basic text guiding the work of the second session of the XVI Ordinary General Assembly, from October 2 to 27, is in line with the synodal process begun in 2021 and offers proposals for an increasingly “synodal Church in mission”, closer to the people and one in which all the baptized participate. Among the points for reflection are the empowerment of women and the need for transparency and accountability.
Isabella Piro – Vatican City
How to be a missionary synodal Church? This question is the focus of the Instrument of Labour (IL, The Working Instrument) for the upcoming session of the Synod of Bishops, scheduled for October 2-27, 2024, the second of the XVI Ordinary General Assembly, following the one in 2023. The document compiles the fruits of last year, integrating them with the results of other meetings, such as the international meeting of parish priests (held in the Vatican from April 29 to May 2) and those of the ten study groups that, at the Pope’s request, have explored in depth some of the issues that emerged from the 2023 Synod. The working instrument, published on Tuesday, July 9, and presented in the press room of the Holy See, offers no “prefabricated answers“, but rather “indications and proposals” on how the Church as a whole can and will be able to respond “to the requirement of being synodal in the mission“, that is, a Church closer to people, less bureaucratic, which is the house and family of God, in which all the baptized are co-responsible and participate in its life in the distinction of their different ministries and roles.
The five parts of the document
The document is structured in five parts: the introduction, the foundations and the three central parts. The introduction recalls the path traveled so far and highlights the steps already taken, such as the widespread use of the synodal methodology of the Conversation of the Spirit. Then come the foundations (nos. 1-18) which emphasize the understanding of synodality, seen as a path of conversion and reform.
In a world marked by divisions and conflicts, we can read, the Church is called to be a sign of unity, an instrument of reconciliation and a listening ear for all, especially for the poor, the marginalized, minorities cut off from power.Like the moonwe still read in this working instrument, the Church shines with a reflected light: she cannot understand her own mission in a self-referential sense, but she receives the responsibility of being the sacrament of bonds, relationships and communion for the unity of the whole human race»(n. 4).
Reaffirming therefore that “synodality does not in any way involve the devaluation of the particular authority and the specific task that Christ himself entrusts to pastors» (n. 8), the document emphasizes that «synodality is not an end in itself” and recalls the link that unites him to the mission, “intimately united» (n. 9).
Valuing Women in the Church
The foundations also give ample space (n.13-18) to reflection on the role of women in all spheres of the life of the Church, emphasizing “the need to recognize more fully“their charisms and their vocation.”God chose certain women as the first witnesses and heralds of the resurrection“, recalls the IL; therefore, “ by virtue of baptism they find themselves in a condition of full equality, receive the same outpouring of gifts of the Spirit and are called to the service of Christ’s mission“. The first change to make”is therefore that of mentalities“, with “a conversion to a vision of relationship, interdependence and reciprocity between women and men, who are sisters and brothers in Christ, with a view to the common mission».
Women’s participation and responsibility
This is why the second session of the Synod asks “greater participation of women in ecclesial discernment processes and in all phases of decision-making processes“, and a “wider access to positions of responsibility in dioceses and ecclesiastical institutions“, in seminaries, institutes and faculties of theology, and “in the role of judge in canonical trials” The suggestions also concern consecrated women, for whom “greater recognition and more decisive support» of their life and their charisma, are desired, as well as «their employment in positions of responsibility».
Theological reflection on the female diaconate continues
As regards the admission of women to the diaconal ministry, the working instrument of the synod indicates that it is requested by “some local churches“, while others “reiterate their opposition» (n. 17). The subject, it is emphasized, «will not be the subject of the works» next October and it is therefore good that «theological reflection continues“In any case, the reflection on the role of women”highlights the desire for a strengthening of all ministries exercised by the laity“, for which it is requested that “adequately trained, they can also contribute to the preaching of the Word of God, including during the celebration of the Eucharist» (n.18).
Part I – Relationships with God, between brothers and between Churches
After the introduction and the basics, the IL focuses on the relationships (n. 22-50) that allow the Church to be synodal in the mission, that is, the relationships with God the Father, between brothers and sisters, and between the Churches. Charisms, ministries and ordained ministries are therefore essential in a world and for a world that, in the midst of so many contradictions, is in search of justice, peace and hope. From the local Churches also emerges the voice of young people who ask for a Church not of structures, nor of bureaucracy, but founded on relationships that arouse and live dynamics and journeys. In this perspective, the October Assembly will be able to analyze the proposal to give life to new ministries, such as that of “listening and support”. “There needs to be an ‘open door’ to the community, explains the text, through which people can enter without feeling threatened or judged” (n° 34).
Part II – Community training and discernment path
These relationships must then be developed in a Christian manner on appropriate and contextualized paths (n. 51-79), because “there is no mission without context, there is no Church without roots in a specific place» (n. 53). The formation and the «community discernment“, which enable the Churches to make appropriate decisions, articulating the responsibility and participation of all, will therefore be fundamental.The intersection of generations is a school of synodality“, the document also states, “all, the weak and the strong, children, young people and old people, have much to receive and much to give» (n. 55).
The importance of responsibility
But among the paths to follow, there are also those that allow those who have ecclesial responsibilities to transparently account for their actions for the good and mission of the Church.A synodal Church needs a culture and practice of transparency and accountability“, we read once more in the IL, “which are essential to foster the mutual trust necessary to walk together and exercise co-responsibility for the common mission» (n. 73).
A credible Church requires transparency and accountability
Then recalling that “the obligation to account for one’s ministry to the community belongs to the oldest tradition, which dates back to the apostolic Church» (n. 74), the working document underlines that today «The demand for transparency and accountability in and by the Church has become necessary because of the loss of credibility due to financial scandals and especially sexual and other abuses once morest minors and vulnerable people.“Lack of transparency and accountability”fuels clericalism» (n. 75), which wrongly rests on the assumption that ordained ministers are not responsible to anyone for the exercise of their authority.
Evaluation structures are needed
Accountability and transparency, IL insists, concern all levels of the Church. They are not limited to the area of sexual and financial abuse, but also touch on “pastoral plans, methods of evangelization and the way in which the Church respects the dignity of the human person, for example with regard to working conditions within its institutions» (n. 76). Hence the call to «necessary structures and forms of evaluation – understood in a non-moralistic sense – of the way in which ministerial responsibilities of all kinds are exercised» (n. 77). In this regard, the document recalls the need for the Church to ensure, for example, the publication of an annual report both on the management of goods and resources and on the fulfilment of the mission, including «an illustration of the initiatives taken in the field of safeguarding (protection of minors and vulnerable persons) and the promotion of women’s access to positions of authority and their participation in decision-making processes» (n. 79).
Part III – Places of ecumenical and interreligious dialogue
L’Instrument Labour then analyzes the places (n. 80-108) where relationships and paths take shape. Places to be understood not simply as spaces, but rather as concrete contexts, characterized by cultures and dynamics of the human condition. Inviting us to go beyond a static vision and a pyramidal image of ecclesial relationships and experiences, the working document instead recognizes their variety and plurality, which allow the Church – one and universal – to live in a dynamic circularity “in places and from places“, without falling into either particularism or flattening. On the contrary, it is precisely within this horizon thus delimited that the great themes of ecumenical, interreligious and cultural dialogue must be inserted. It is in this context that the search for forms of exercising the Petrine ministry open to the “new situation» of the ecumenical journey, towards the visible unity of Christians (n. 102 and 107).
Pilgrims of hope
The document finally recalls that each of the questions it contains is intended to be a service to the Church and an opportunity to heal the deepest wounds of our time. L’Instrument Labour therefore ends with an invitation to continue the journey as a “pilgrims of hope“, also in view of the Jubilee of 2025 (n. 112).
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The Synod of Bishops: A Synodal Church in Mission
The basic text that will guide the work of the second session of the XVI Ordinary General Assembly, from October 2 to 27, 2024, is in line with the entire synodal process initiated in 2021 and presents proposals for an ever more “synodal Church in mission”, closer to the people and in which all the baptized participate. Among the points for reflection are the valorization of women and the need for transparency and accountability.
How to Be a Missionary Synodal Church
The Instrument of Labour (IL) for the next session of the Synod of Bishops, scheduled for October 2-27, 2024, the second of the XVI Ordinary General Assembly, following that of 2023, focuses on this fundamental question: How to be a missionary synodal Church? The document collects the fruits of last year, integrating them with the results of other meetings, such as the international meeting of parish priests (held in the Vatican from April 29 to May 2) and those of the ten study groups that, at the request of the Pope, have explored in depth some of the issues that emerged from the 2023 Synod.
The working instrument published on Tuesday, July 9, and presented in the press room of the Holy See, does not offer any “prefabricated answers“, but rather “indications and proposals” on how the Church as a whole can and will be able to respond “to the requirement of being synodal in the mission“, that is, a Church closer to people, less bureaucratic, which is the house and family of God, in which all the baptized are co-responsible and participate in its life in the distinction of their different ministries and roles.
The Five Parts of the Document
The document is structured in five parts: the introduction, the foundations, and the three central parts.
Introduction
The introduction recalls the path traveled so far and highlights the steps already taken, such as the widespread use of the synodal methodology of the Conversation of the Spirit.
Foundations (nos. 1-18)
The foundations emphasize the understanding of synodality, seen as a path of conversion and reform. In a world marked by divisions and conflicts, we can read, the Church is called to be a sign of unity, an instrument of reconciliation, and a listening ear for all, especially for the poor, the marginalized, and minorities cut off from power.
“Like the moon, we still read in this working instrument, the Church shines with a reflected light: she cannot understand her own mission in a self-referential sense, but she receives the responsibility of being the sacrament of bonds, relationships, and communion for the unity of the whole human race” (n. 4).
Reaffirming therefore that “synodality does not in any way involve the devaluation of the particular authority and the specific task that Christ himself entrusts to pastors” (n. 8), the document emphasizes that “synodality is not an end in itself” and recalls the link that unites him to the mission, “intimately united” (n. 9).
Valuing Women in the Church
The foundations also give ample space (n.13-18) to reflection on the role of women in all spheres of the life of the Church, emphasizing “the need to recognize more fully” their charisms and their vocation.
“God chose certain women as the first witnesses and heralds of the resurrection”, recalls the IL; therefore, “by virtue of baptism they find themselves in a condition of full equality, receive the same outpouring of gifts of the Spirit and are called to the service of Christ’s mission”. The first change to make “is therefore that of mentalities”, with “a conversion to a vision of relationship, interdependence, and reciprocity between women and men, who are sisters and brothers in Christ, with a view to the common mission”.
Women’s Participation and Responsibility
This is why the second session of the Synod asks “greater participation of women in ecclesial discernment processes and in all phases of decision-making processes“, and a “wider access to positions of responsibility in dioceses and ecclesiastical institutions“, in seminaries, institutes and faculties of theology, and “in the role of judge in canonical trials“. The suggestions also concern consecrated women, for whom “greater recognition and more decisive support” of their life and their charisma are desired, as well as “their employment in positions of responsibility“.
Theological Reflection on the Female Diaconate Continues
As regards the admission of women to the diaconal ministry, the working instrument of the synod indicates that it is requested by “some local churches“, while others “reiterate their opposition” (n. 17). The subject, it is emphasized, “will not be the subject of the works” next October and it is therefore good that “theological reflection continues“. In any case, the reflection on the role of women “highlights the desire for a strengthening of all ministries exercised by the laity“, for which it is requested that “adequately trained, they can also contribute to the preaching of the Word of God, including during the celebration of the Eucharist” (n.18).
Part I – Relationships with God, between Brothers and Sisters, and between Churches (n. 22-50)
The IL focuses on the relationships that allow the Church to be synodal in the mission: the relationships with God the Father, between brothers and sisters, and between the Churches. Charisms, ministries and ordained ministries are therefore essential in a world and for a world that, in the midst of so many contradictions, is in search of justice, peace, and hope.
From the local Churches also emerges the voice of young people who ask for a Church not of structures, nor of bureaucracy, but founded on relationships that arouse and live dynamics and journeys. In this perspective, the October Assembly will be able to analyze the proposal to give life to new ministries, such as that of “listening and support”.
“There needs to be an ‘open door’ to the community, explains the text, through which people can enter without feeling threatened or judged” (n° 34).
Part II – Community Training and Discernment Path (n. 51-79)
These relationships must then be developed in a Christian manner on appropriate and contextualized paths because “there is no mission without context, there is no Church without roots in a specific place” (n. 53). The formation and the “community discernment”, which enable the Churches to make appropriate decisions, articulating the responsibility and participation of all, will therefore be fundamental. “The intersection of generations is a school of synodality”, the document also states, “all, the weak and the strong, children, young people and old people, have much to receive and much to give” (n. 55).
The Importance of Responsibility
But among the paths to follow, there are also those that allow those who have ecclesial responsibilities to transparently account for their actions for the good and mission of the Church.
“A synodal Church needs a culture and practice of transparency and accountability”, we read once more in the IL, “which are essential to foster the mutual trust necessary to walk together and exercise co-responsibility for the common mission” (n. 73).
A Credible Church Requires Transparency and Accountability
Then recalling that “the obligation to account for one’s ministry to the community belongs to the oldest tradition, which dates back to the apostolic Church” (n. 74), the working document underlines that today “The demand for transparency and accountability in and by the Church has become necessary because of the loss of credibility due to financial scandals and especially sexual and other abuses once morest minors and vulnerable people.” Lack of transparency and accountability “fuels clericalism” (n. 75), which wrongly rests on the assumption that ordained ministers are not responsible to anyone for the exercise of their authority.
Evaluation Structures are Needed
Accountability and transparency, IL insists, concern all levels of the Church. They are not limited to the area of sexual and financial abuse, but also touch on “pastoral plans, methods of evangelization, and the way in which the Church respects the dignity of the human person, for example with regard to working conditions within its institutions” (n. 76). Hence the call to “necessary structures and forms of evaluation – understood in a non-moralistic sense – of the way in which ministerial responsibilities of all kinds are exercised” (n. 77). In this regard, the document recalls the need for the Church to ensure, for example, the publication of an annual report both on the management of goods and resources and on the fulfillment of the mission, including “an illustration of the initiatives taken in the field of safeguarding (protection of minors and vulnerable persons) and the promotion of women’s access to positions of authority and their participation in decision-making processes” (n. 79).
Part III – Places of Ecumenical and Interreligious Dialogue (n. 80-108)
L’Instrument Labour then analyzes the places where relationships and paths take shape. Places to be understood not simply as spaces, but rather as concrete contexts, characterized by cultures and dynamics of the human condition.
Inviting us to go beyond a static vision and a pyramidal image of ecclesial relationships and experiences, the working document instead recognizes their variety and plurality, which allow the Church – one and universal – to live in a dynamic circularity “in places and from places“, without falling into either particularism or flattening. On the contrary, it is precisely within this horizon thus delimited that the great themes of ecumenical, interreligious, and cultural dialogue must be inserted. It is in this context that the search for forms of exercising the Petrine ministry open to the “new situation” of the ecumenical journey, towards the visible unity of Christians (n. 102 and 107).
Pilgrims of Hope
The document finally recalls that each of the questions it contains is intended to be a service to the Church and an opportunity to heal the deepest wounds of our time. L’Instrument Labour therefore ends with an invitation to continue the journey as a “pilgrims of hope“, also in view of the Jubilee of 2025 (n. 112).
