The Synod’s witness – Church governance must be all inclusive

Q: Archbishop J, were women synod delegates?

From the synod’s outset, the presence of men and women together in the synod hall was a prominent topic. While the media often focused on the issue of ordaining women to the diaconate, the synod was deeply engaged in addressing some of the Church’s internal resistances.

In this article, I will examine the significance of the synod’s “witness” and its implications for the universal Church before exploring how the synod’s findings might influence culture and law.

Witness of the Synod

For some bishops and cardinals, this synodal assembly was deeply unsettling. Two particularly challenging issues were raised: the inclusion of LGBTQ persons and the unprecedented presence of women in the synod hall as active participants, with both a voice and a vote in the 16th Ordinary General Assembly of the Synod of Bishops.

During the 2023 session, a notable discomfort arose when several language tables questioned why women had voting rights in what traditionally would have been a synod of bishops.

This tension was heightened because, in many instances, women served as secretaries in the groups. One woman remarked, “I cannot report this conversation. Perhaps someone else should act as secretary.” This prompted her group to reconsider the inherent contradictions in her role, leading to a slight change of course. The issue came to a head after three intense weeks of discussion.

During an open session, a participant referenced John O’Malley’s When Bishops Meet. O’Malley highlights the historical involvement of the laity in Church councils, noting:

The first eight general councils, convened by the emperor or empress of the Roman Empire, were as much imperial as ecclesiastical. No distinction was perceived at the time. When, in the eleventh century, Pope Saint Leo IX revived the synodal tradition in the West, lay rulers took part as a matter of course. At the Council of Mainz in 1049, Pope Leo and Emperor Henry III even shared the presidency.

O’Malley also notes that, at the Fourth Lateran Council, bishops were actually in the minority—a point that was met with applause on the synod floor. The next day, Cardinal Mario Grech, Secretary General for the Synod, remarked that Pope Francis’ invitation to the laity was sufficient reason for their inclusion.

The Holy Father elaborated the following Monday, providing theological and pastoral justification. Yet, tensions remained.

Pope Francis on lay and female participation

In his opening address on October 2, 2024, Pope Francis revisited the question of men and women, lay and religious, in the synod hall. His words deserve close attention:

In choosing to convene as full members of this 16th Assembly also a significant number of lay and consecrated persons (men and women), deacons and priests, developing what was already in part envisaged for previous Assemblies, I acted in continuity with the understanding of the exercise of the episcopal ministry set forth by the Second Vatican Ecumenical Council. The Bishop, the principle and visible foundation of unity of each particular Church, cannot carry out his ministry except within the People of God and with the People of God, preceding, standing in the midst of, and following that portion of God’s People entrusted to his care. This inclusive understanding of the episcopal ministry is meant to be clearly seen.

That the Holy Father devoted 5 out of 24 paragraphs of his address to this issue underscores its significance. Although it did not resurface as a contentious issue in the second session, it is evident that Pope Francis views this inclusion as essential to the Church’s faithfulness to the Holy Spirit.

He sees it as consistent with tradition and Vatican II, while maintaining the episcopal nature of the assembly. Including men and women, lay and religious, priests and deacons with full voice and vote in a synod presided over by the Bishop of Rome is a transformative development.

Implications for Church governance

This precedent signals a profound shift in Church governance. No council within the Church holds greater authority than the synodal assembly, meaning that future councils, assemblies, and synodal structures—including those at parish and diocesan levels—must incorporate the whole People of God. This movement began through the witness of the Holy Father.

At this synod, the tables included cardinals, bishops, men and women, lay and religious, priests and deacons. Each table intentionally included diverse voices, with every participant granted the same three minutes to speak.

Over one or two weeks, these groups worked as discerning communities to chart a path forward for a synodal Church.

The assembly structure gave all participants equal dignity, regardless of rank or status. This diversity provided invaluable insights. For example, a laywoman, a diocesan chancellor, and mother of an autistic child highlighted the need for hospitality towards families with disabilities. Her intervention shaped the final text:

In promoting co-responsibility for the mission of all the baptised, we recognise the apostolic capabilities of people with disabilities. We value the humanity they bring and acknowledge their experiences of suffering and exclusion, even within the Church. We propose a Church-based research centre on disability to support their participation in the life and mission of the Church. (63)

Similarly, a young man advocating for digital missionaries helped shape another key addition:

Local Churches should encourage, support, and accompany those engaged in digital mission work. Christian digital communities, particularly among young people, are called to foster belonging, promote dialogue, and offer peer formation, advancing a synodal Church in the digital realm. (113)

Co-responsibility for mission and equal dignity

When Pope Francis accepted the final document as approved by the delegates, he incorporated these contributions into the ordinary magisterium of the Bishop of Rome. This marks a historic moment—a turning point for the Church.

The document’s emphasis on “co-responsibility for mission,” introduced by Pope Benedict XVI, highlights the equal dignity of all baptised members, even as their roles and responsibilities differ.

A biblical reflection in Part One of the text (Jn 20:1–2) captures this beautifully, portraying Mary Magdalene, the Beloved Disciple, and Peter in their unique roles: Mary, the Apostle to the Apostles; Peter, the leader among the brothers; and the Beloved Disciple, the first to understand. Each contributes in a way that embodies the essence of synodality.

Equal dignity in church life

The final document affirms that “women and men have equal dignity as members of the People of God” (60) while acknowledging that many women still feel excluded.

Drawing on the examples of Mary, Mother of God, and Mary Magdalene alongside the male apostles, it issues a bold call:

This Assembly asks for full implementation of all the opportunities already provided for in Canon Law with regard to the role of women, particularly in those places where they remain under-explored. There is no reason or impediment that should prevent women from carrying out leadership roles in the Church: what comes from the Holy Spirit cannot be stopped.” (60)

It is significant that this section received the highest opposition in the final vote but still passed with a 72 per cent majority. The final text also introduces a “triple nothing without” framework for Church governance: “Nothing without the bishop” (St Ignatius of Antioch); “nothing without the council of presbyters”; “nothing without the consent of the people” (St Cyprian of Carthage).

When this balance is disregarded, the Church’s identity is obscured, and its mission is impaired (88).

Key Message:

This synod’s witness, the Holy Father’s opening address, and the final document’s teaching, especially on equal dignity and co-responsibility, set a new standard for Church governance. Men and women, lay and religious, priests and deacons must now have equal roles at the Church’s decision-making tables, with full voice and vote.

Action Step:

Let us ensure that men and women—married and unmarried—are present at the decision-making table at all of our leadership meetings. .

Scripture Reading:

Lk 8:2–3