Of Jonathan Liedl

Rome editorial office, October 27, 2024 / 07:00 a.m

On Saturday, Pope Francis did something unprecedented the decision to accept THE final document from the Synod of Synodality as authoritative church teaching.

The Text of 52 pages it includes a theological reflection on the nature of synodality, which is said to be the fulfillment of the reforms of Vatican II, as well as proposals on how to apply synodality to the relationships, structures and processes within the Catholic Church.

The ultimate goal is to make the Church more effective in evangelism by making it more participatory and inclusive.

Here are the answers to the big questions about the final document of the Synod of Synodality:

1. How did Pope Francis make this magisterial document?

Pope Francis immediately approved the final document after the members of the synod voted on it. According to the reforms it did in 2018the final text of the Synod of the Synod is therefore part of its ordinary magisterium.

This decision is a break from previous practice, which usually sees the pope using the synod’s final document as the basis for drafting his own apostolic exhortation on the subject (think Amoris Laetitia after the Family Synod of 2015). The fact that a synodal body whose members were 27% non-bishops just produced a magisterial text will certainly leave theologians and canonists with a lot to talk about.

2. How does the document relate to Vatican II?

The document says that the Synod on Synodality was the product of “putting into practice what the council taught about the Church as a mystery and about the Church as the people of God.”

Therefore, the document says, the synodal process “constitutes a genuine subsequent act of reception” of Vatican II, “thus reviving its prophetic force for today’s world”.

3. What does the final report say about the role of women in the Church (including the so-called “deaconesses”)?

The final text says that women “continue to encounter obstacles” in living out their “charisms, vocations and roles” in the Church.

The synod calls for women to be accepted into any role currently permitted by canon law, including leadership roles in the Church.

Regarding the question of “women’s access to diaconal ministry,” the text says that the question “remains open” and that “discernment must continue.” A separate Vatican study group is currently looking into the subject, with its final report expected in June 2025.

4. What does the text say about “decentralization?”

The document calls for episcopal conferences to play a greater role in the inculturation of the faith in their local context and calls for clarification on their current level of doctrinal authority. However, it emphasizes that episcopal conferences cannot override the authority of a local bishop, nor “risk either the unity or the catholicity of the Church.”

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The document also calls for more plenary and provincial councils and for the Vatican to accept the conclusions of these bodies more quickly.

5. Does the text mention LGBTQ inclusion?

Although it condemns the exclusion of others because of their “marital status, identity or sexuality”, the text does not use the term “LGBTQ”.

6. What does the final document say about changes in the Church’s decision-making process?

The final document calls for a “synodal” reform of canon law, including the removal of the formula that consultative bodies have “only one consultative vote”. It calls for greater participation of the laity in “decision-making processes” and to do so through new synodal structures and institutions.

Church authorities, the document states, cannot ignore the conclusions reached by the consultative, participatory bodies.

7. What does the document say about “sensus fidei”?

The document describes the “sensus fidei” as the “instinct for the truth of the Gospel” received through baptism. It also states that God’s people cannot err “when they show universal agreement in matters of faith and morals.”

Interestingly, the final document does not include additional language about the need for “authentic discipleship” to exercise mature sensus fidei, which was included in last year’s summary document and is found in an important Vatican document on the subject.

8. In what concrete ways could the Church change after the Synod Synodality?

Depending on how it is implemented, the synod’s final document could have a concrete impact on everything from how bishops are selected to how governance decisions are made in parishes, dioceses and the Vatican, with a focus on high on large-scale consultations. It could also create new synodal bodies, such as continental assemblies and a council of Eastern Catholic leaders to advise the pope.

9. Which paragraphs received the most rejections?

More than 27% of delegates voted against continuing to examine the possibility of having women deacons.

Thirteen percent voted against the paragraph emphasizing the importance of bishops’ conferences, which also appears to bind a bishop to the decisions made by his conference.

Twelve percent voted against establishing a study group to look into the possibility of making liturgical celebrations “more of an expression of synodality,” including what could be a reference to lay preaching during the liturgy.

And 11% of delegates opposed the proposal to review canon law “from a synodal perspective.”

10. Once again: What does synodality mean?

The final document describes synodality as “a path of spiritual renewal and structural reform that allows the Church to be more participatory and missionary, so that it can walk with every man and woman, radiating the light of Christ.”

The model of synodality, the document states, is Mary because she “listens, prays, meditates, dialogues, accompanies, discerns, decides and acts.”

Jonathan Liedl is senior editor for the National Catholic Register. His experience includes state Catholic conference work, three years of seminary training, and mentoring at a university Christian studies center. Liedl holds a BA in Political Science and Arabic Studies (Univ. of Notre Dame), an MA in Catholic Studies (Univ. of St. Thomas) and is currently completing a MA in Theology at Saint Paul Seminary.