Co-authored with Nnaemeka C. Ali, (OMI), Doctoral Student (researching Indigenous theology and epistemology), Saint Paul University, Ottawa, Canada.
Introduction: Synodality and the Legacy of the Second Vatican Council
Synodality expresses journeying together, hand in hand, with mutual respect and recognizing our differences not as opposition but as diversity. Within the church context, synodality entails journeying, working, and living together as a family of God and collaborating in the Church’s mission of evangelization (See: Preparatory Document for the Synod on Synodality #1&2). This collaborative nature of synodality is a defining characteristic of the Church. According to Pope Francis, synodality is not new to the Church, yet it requires constant renewal. This is true because it involves journeying and moving forward together, and thus is essential for the Church to fulfill its mission today. This is precisely the experience expressed in the Synthesis Report of the first session of the Synod on Synodality.[1]
The Pope’s appeal for the renewal of synodality within the Church is rooted in the principles of the Second Vatican Council, which recognizes the role of every baptized individual as a disciple of Christ. This positionality grants each baptized Catholic the equal dignity to partake in the royal, prophetic, and priestly ministry of Jesus Christ (See Lumen Gentium, #10). Therefore, the synodal journey reminds us to revive in the Church what the Catechism of the Catholic Church (#783) teaches: “Jesus Christ is the one whom the Father anointed with the Holy Spirit and established as priest, prophet, and king. The whole People of God participates in these three offices of Christ and bears the responsibilities for mission and service that flow from them.” The Second Vatican Council, particularly in Lumen Gentium, emphasizes that the baptized, anointed by the Holy Spirit, are consecrated as a spiritual dwelling and part of a holy priesthood in service to the evangelizing mission of the Church.
The synodal call of the Pope is also a reminder that in the Church, we are all invited to play key roles as a family of God. The style that characterized the synod on synodality has taught us that we are richer for the mission of the Church through the communal participation of all baptized in the decision-making process. The Instrumentum Laboris for the Second Session of the Synod on Synodality affirms that this practice was helpful. This way of being a Church, synodal, as much as does not reject leadership, requires discernment. “Discernment commits those who participate in it at a personal level and all participating together at a community level to cultivate dispositions of inner freedom, being open to newness and trusting surrender to God’s will in order to listen to one another so as to hear “what the Spirit is saying to the Churches” (Rev. 2:7).”[2] Thus, discernment, conversation, listening, speaking, and dialogue are essential prerequisites to engage and involve the people of God in decision-making for the mission.[3] In summary, discernment and decision-making processes are linked to the sensus fidei and consensus fidelium, the people of God baptized in the name of the Father, Son, and Holy Spirit.[4]
Clericalism and Gender Disparity in the Church
A few years ago, Pope Benedict XVI shared concerns regarding the contemporary Church, particularly the increasing lack of interest and non-commitment of many baptized Christians. He noted that “Too many of the baptized do not feel part of the ecclesial community and live on its margins, only coming to parishes in certain circumstances to receive religious services.”[5] He expresses concern about the “tendency to identify the Church unilaterally with the hierarchy, forgetting the common responsibility, the common mission of the People of God, which, in Christ, we all share.”[6]
Benedict XVI associated this non-commitment of the faithful with clericalism. He argued that it is due to the tendency of many leaders to identify the Church solely with its hierarchy, thus forgetting the shared mission of the entire people of God. This was also what John Henry Newman highlighted when he called for a closer relationship between clerics and the laity, and that even for matters like the doctrine, the voices of the laity are essential for its complete understanding: “the voice of tradition may in certain cases express itself, not by Councils, nor Fathers, nor Bishops, but the ‘communis fidelium sensus.’”[7]
Clericalism has other profound consequences. For instance, most decision-making bodies like episcopal conferences, catholic tribunals, and advisory boards of bishops have historically been in the reserve of clergy who are men. They exclude women from decision-making processes within the Church, even when they constitute the majority of the faith community. Unfortunately, not including women’s voices in decision-making diminishes the Church’s ability to embrace the fullness of its missionary calling. In addition, active ministries of the Church, like preaching, altar servers, lectors, and acolytes, have also been associated with men for many generations. This puts the female members of the body of Christ who receive filial grace and share equal dignity in baptism in an obscured position. It is essential to remember that all people—men and women—are created in the image and likeness of God (Imago Dei) (Gen 1, 27). Therefore, when women are excluded, the Church loses valuable perspectives, particularly the maternal and nurturing points of view essential for its growth and evangelization.
Empowering Women and Youth for a Synodal Future
Closely related to the issue of women is another vital challenge of the minimal voice of the youth in significant decision-making. The problem, however, is not that their talents and charisma are not valued; there is also a risk of the Church losing relevance in their eyes if they feel isolated. To boot, the Church loses great wisdom, which their reality presents as an opportunity since it is no news that young people bring fresh ideas, creativity, and energy that keep the Church alive and relevant in modern times.
Furthermore, the consequences of clericalism have left little or no room for including women or younger voices in active responsibilities. For example, the domination of male Catholics in theological institutions, seminaries, universities, and other major leadership roles has regrettably long been a feature of the Church’s life. While some progress has been made recently, with a few women entering leadership positions, these cases are often exceptions. This reality hinders the Church from fully benefiting from the unique gifts that women bring to both theological and pastoral fields.
The challenges of clericalism and gender inequality raise vital questions. If it is mainly men and clergy who study theology, if the canon lawyers are majority men, if decision-making bodies and active ministries of the Church are associated with men, who will inspire the girl child in the Church to live her full potential as disciple, educated, leaders and active participants in the life and mission of the Church? Who and what will make her feel that she can be part of the priestly, prophetic, and royal ministry of Christ? Where will young girls find role models who can help them imagine themselves as active, co-responsible participants in the Church’s evangelizing mission? Without visible role models and opportunities for involvement, young girls may never imagine themselves as integral parts of the Church’s present and future.
Pope Francis Shows the Way
Addressing these issues demands a deliberate effort to normalize women’s active presence, participation, and inclusion in decision-making bodies and active ministries. Women’s participation in Church life: leadership positions, theological studies, pastoral works—ad intra and ad extra—in liturgical celebrations, and this at all levels. It is only in doing these that the Church will provide role models for future generations of young women and fully embrace its synodal nature.
Pope Francis’ recent nominations of women in different positions of significance, hitherto reserved for men, are an excellent example of walking the talk. For instance, Rev. Sr. Josée NGALULA, R.S.A, the first-ever African woman to the International Theological Commission, speaks volumes to young women in the Church, especially, in Africa. Pope Francis has also appointed, among many others, figures like Francesca Di Giovanni as Undersecretary in the Secretariat of State, Nathalie Becquart as the undersecretary of the Synod of Bishops, and Raffaella Petrini as Secretary-General of the Vatican City Governorate. Other notable appointments include Simona Brambilla, Barbara Jatta, Alessandra Smerilli, Nuria Calduch-Benages, Emilce Cuda, and Enrica Rosanna. However, this needs to be replicated in the local Churches.
Certainly, this will not be a favor to women but rather an enrichment of the Church. It affirms and concretizes their zeal to actively participate in the evangelizing mission of the Church. Our communal duty is to ensure that women partake in the table of leadership, participation, and service. Fostering a more inclusive Church will reflect the fullness of the Church’s teachings on the dignity and equality of all baptized members.
Moreover, for the fuller potential of women to be realized for the benefit of the Church and its mission, the education of women must be given greater attention. There is a need for a ‘preferential option for women’ in the fields of study related to the Church and Christianity, like theology, canon law, Catholic social teaching, etc. This proposal is equally beneficial to men in the Church who are not clergy.
Conclusion
Synodality, the Church’s new journey for self-rediscovery for full communion, participation, and mission by the entire people of God, is a kairos moment. A moment of grace that seeks for the renewal of the Church and her style of being. Pope Francis reminds us that synodality extends beyond mere decision-making into an ongoing process of conversion and a journey of self-awareness that allows all the baptized to be co-responsible for the mission of the Church.
For the Pope, the call to journey together is not just a call for structural changes but for a more in-depth engagement with the Church’s core mission. For women, young people, and the marginalized, Pope Francis’ message is hopeful, urging the Church to embrace everyone in its evangelizing mission. This is because, according to the Pope, it is only by including all members of the Church—regardless of their gender, status, or age—that the Church truly fulfill its mission of being a family of God on a shared journey toward faith, hope, and love.
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[1] See: Synthesis Report of first session of the Synod on Synodality, 2.e.
[2] Instrumentum Laboris, for the Second Session of the Synod on Synodality, October, 2024, # 59.
[3] See: Instrumentum Laboris, for the Second Session of the Synod on SYnodality, October, 2024, # 67.
[4] See: Instrumentum Laboris, for the Second Session of the Synod on SYnodality, October, 2024, # 58.
[5] Benedict XVI, Opening of The Pastoral Convention of the Diocese of Rome on The Theme: “Church Membership And Pastoral Co-Responsibility”, 2009 Avalable at: https://www.vatican.va/content/benedict-xvi/en/speeches/2009/may/documents/hf_ben-xvi_spe_20090526_convegno-diocesi-rm.html.
[6] Benedict XVI, Opening of The Pastoral Convention of the Diocese of Rome, 2009.
[7] John Henry Newman, “On Consulting the Faithful in Matters of Doctrine.” Cross Current 2, 4(1952), 83.