婦女和平信徒、司鐸職和執事職、教會的職責和訓導、和平與氣候、新的語言和更新的架構、包括數字領域在內的新舊福傳使命、聆聽所有的人，以及深入探討一切，包括最具爭議的問題。世界主教會議第16屆常規大會在10月28日傍晚通過並發表的《綜合報告》中闡述了這些要點。經過了為期四週的會議，本屆大會的第一會期終於要劃下句號。
長達40頁的《綜合報告》是大會工作的成果。本屆大會召開時正值在世界上戰爭肆虐，「數不勝數的受害者忍受著荒謬的悲慘處境」。與此同時，很多人「陷入貧困、被迫移民、遭受暴力或者忍受氣候變化的毀滅性後果」，他們的呼聲在大會與會者中間迴盪。《綜合報告》將這一切納入其中，為2024年舉行的第二會期勾勒出工作路線。
聆聽所有的人
《綜合報告》分成三大部分。如同《致天主子民書》那樣，大會重申要「聆聽及陪伴所有的人，包括那些在教會內遭受侵犯和傷害的人」，邁向「修和與正義」。這「需要處理那些縱容如此侵犯發生的結構性狀況，作出具體的懺悔舉動」。
同道偕行的教會
同道偕行是第一步驟。大會與會者表示，世界主教會議雖然落幕，但是「很多天主子民依然對此感到陌生」，而這「使得某些人感到困惑和擔憂」。比方說，有些人擔心遠離教會傳統，也有些人擔心貶低教會的聖統制。
相反地，同道偕行是教會的一種生活方式，發揚各種差異的特質，促進每個人的積極參與。這要從神長和主教們開始做起，《報告》寫道：「一個同道偕行的教會不會削弱他們的聲音。對他們當中某些人抵拒同道偕行精神的理由，我們需要理解」。
以劣勢群體為中心
《報告》大篇幅地談論了劣勢群體。他們要求教會把「愛」理解為「尊重、接納和承認」。教會對劣勢者和被丟棄者的重視，屬於「神學範疇」。《報告》列舉的劣勢群體有：移民、窮人、暴力受害者、侵犯受害者、種族歧視和販運受害者，上癮的人、少數群體、被遺棄的老人、被剝削的勞工。而弱小者中的最弱小是腹中的胎兒和他們的母親，他們需要有人不斷為他們挺身而出發聲。
天主教東方禮信徒
提到移民潮，大會將目光放在東歐和近來造成眾多天主教東方禮信友外移的衝突。這些地方的天主教拉丁禮教會應當「以同道偕行的名義幫助外移的東方禮信徒維持他們的身份」，不遭受「同化的進程」。
眾基督徒邁向合一的旅途
在大公運動方面，與會者則談到「懺悔的進程」和「記憶的醫治」。他們引用了教宗所說的「血的大公運動」，也就是說：基督宗教不同派別的基督徒共同為了對基督的信仰而獻出生命。大會建議編撰一份廣納基督宗教各派別殉道者的名錄。
此外，《報告》也強調了「眾基督徒之間的合作」是一項資源，有益於「治癒那些導致不同族群、民族和國家對立的仇恨文化、分裂文化和戰爭文化」。大會不忘所稱的混合婚姻的問題，稱之為「互相福傳」的機會。
平信徒和家庭
「平信徒男女、度奉獻生活者和領受聖秩聖事者，擁有平等的尊嚴」。《綜合報告》大力重申了這點，並指出「在基督信仰團體內部的服務上，平信徒的臨在和積極度與日俱增」，他們「為教會的傳教使命」作出了「不可或缺」的貢獻。
婦女
針對婦女的處境，大會表示，「社會充斥著性暴力、經濟不平等和物化女性的傾向」。在此背景下，應當協助婦女伸張正義，「陪伴她們並促進婦女權益」。
出席世界主教會議的多名婦女「為司鐸和主教的工作表達由衷感激，但她們也談到教會帶來的傷害」。「聖職人員至上的心態、大男子主義和權力的不當使用，這一切持續損毀教會的面容，傷及共融」。這需要「深層的靈性皈依和結構性的改變」，以及男女之間的對話。
女性執事職
關於女性領執事職的議題，與會者們的意見不盡相同：有些人認為，這一步「不可接受」，「與教會聖傳脫節」；另一些人認為，這或許能恢復教會最初的作法；還有一些人認為，面對「時代的記號」，這是「恰當且必要的對策」，有助於「更新教會內的生命力和活力」。
世界主教會議與會者們要求繼續進行「有關婦女領受職事職的神學和牧靈學研究」，善用教宗所建立的專門委員會的工作成果，以及至今已作的神學、歷史學和注釋學研究。《報告》寫道：「如若可行，成果應於大會的下一個會期呈交。」
性別歧視
與此同時，大會強調迫切需要「確保婦女參與決策進程，在牧靈和教會職務方面擔任領導職務」。《天主教法典》也要有所調整。
再者，工作歧視和薪資不平等的問題也必須加以處理。與會者直言不諱地在《報告》中譴責，在教會裡「度奉獻生活的婦女往往被當成廉價勞工」。相反地，需要廣開婦女研習神學、接受培育的大門。在禮儀經文和教會文件的用字遣詞方面，則要提升其包容性。
執事和司鐸培育
執事「蒙召為天主子民服務，親切關懷人們，接納並聆聽所有的人」。為此，大會向他們表示感謝。然而，危險始終在於聖職人員至上的心態，以及「司鐸職失去其原本的樣貌」。這些問題必須「從培育的最初階段」就予以遏止，其方法是與天主子民和有需要者的「實際接觸」。
循著這條路線，大會也要求修院和其他培育候選人的進程應當與團體的日常生活緊密連結，以避免「形式主義和意識形態的危險」。
司鐸獨身制
談到司鐸守獨身的議題，《報告》蒐集了大會過程中的不同意見。《報告》寫道：「所有的人都讚賞司鐸獨身制所蘊含的先知性價值和肖似於基督的見證。」然而，有些人問道，在拉丁禮教會內是否需要落實如此的「紀律性要求」，特別是在教會和文化環境難以將此落到實處的地方。這不是一個新的議題，需要進一步地探討。
主教的角色
《報告》也紀錄了大會對主教角色的廣泛省思。主教蒙召履行「共同責任」，也就是讓教區和聖職班內的其他人一起參與，以減輕「過重的行政和司法職責」。過重的職責會妨礙傳教工作的推展。
除此之外，主教「並非總是找得到人性支持和靈性支援」。「某種孤獨感的苦楚，並非罕見的經驗」。
真誠的聆聽
有些人「由於婚姻處境、身份認同和性傾向而感受到被教會邊緣化或被排斥在外」，他們「要求得到聆聽和陪伴，以及他們的尊嚴受到保護」。為此，大會再次邀請眾人予以「真誠」的聆聽。這些人渴望回到教會大家庭裡，得到「聆聽和尊重，免於被判斷的恐懼」。大會重申，「基督徒不能對任何一個人缺乏尊重」。
數字領域的文化
《綜合報告》最後談論了數字領域。大會鼓勵「進入人們尋求意義和愛的所有空間，包括手機和平板設備」，接觸他們的當前文化，同時也要考慮到互聯網「也會製造傷害和創傷，例如通過霸凌、不實消息、性剝削和成癮」。因此，迫切需要思索「基督徒團體能如何支持家庭來確保網絡空間不僅安全，而且也洋溢著靈性的活力」。
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Synod Report: A Church that involves everyone and is close to world’s wounds
The Synthesis Report at the conclusion of the 16th General Assembly of the Synod on Synodality is published. Looking ahead to the second session in 2024, the text offers reflections and proposals on topics such as the role of women and the laity, the ministry of bishops, priesthood and the diaconate, the importance of the poor and migrants, digital mission, ecumenism, and abuse.
Download the Synthesis Report in Italian
Link to the Synod 2021-2024 Webpage
Women and the laity, diaconate, ministry and magisterium, peace and the climate, the poor and migrants, ecumenism and identity, new languages and renewed structures, old and new missions (including the “digital” mission), listening to all and probing everything more deeply, even the most 'controversial' issues. In the Synthesis Report approved and published today by the 16th General Assembly of the Synod on Synodality, there is a renewed look at the world and the Church and their demands. After four weeks of work, which began on 4 October in the Paul VI Hall, the General Assembly concluded its first session today in the Vatican.
The document of some forty pages is the result of the work of the assembly that took place “while wars both old and new have raged in the world, with dramatic consequences that are impacting upon countless victims.” The report continues, “The cry of the poor resounded among us, of those forced to migrate and of those suffering violence and the devastating consequences of climate change. We heard their cry not only through the media, but also through the voices of many present, who were personally involved in these tragic events whether through their families or their people” (Foreword).
To this challenge and many others, the universal Church has tried to offer a response in the Small Circles and in the interventions. Everything came together in the Synthesis Report, which is divided into a preface and three parts, and which traces the path for the work to be done in the second session in 2024.
Listening to all, beginning with victims of abuse
As in the Letter to the People of God, the synod assembly reaffirms an “openness to listening and accompanying all, including those who have suffered abuse and hurt in the Church”, which “addressing the structural conditions that abetted such abuse, remains before us, and requires concrete gestures of penitence”.
The face of a synodal Church
Synodality is a first step. It is a term that the participants in the Synod themselves admit is “a term unfamiliar to many members of the People of God, causing some people confusion and concern” (1 f), including fears of a departure from tradition, a debasement of the hierarchical nature of the Church (1 g), a loss of power or, on the contrary, immobility and a lack of courage for change. “Synodal” and “synodality” are instead terms that “speak of a mode of being Church that integrates communion, mission, and participation”. So they indicate a way of living the Church, valuing differences and developing the active involvement of all. This begins with deacons, priests, and bishops: “A synodal Church cannot do without their voices” (1 n), we read. “We need an understanding of the reasons for resistance to synodality by some of them”.
Mission
The document continues explaining that synodality goes hand in hand with mission. Hence, it is necessary that “Christian communities are to enter into solidarity with those of other religions, convictions and cultures, thus avoiding, on the one hand, the risk of self-referentiality and self-preservation, and on the other hand the risk of loss of identity” (2 e). In this new “pastoral style”, it would seem important to many to make “liturgical language more accessible to the faithful and more embodied in the diversity of cultures” (3 l).
The poor at the centre
Ample space in the Report is devoted to the poor, who ask the Church for “love”, understood as “respect, acceptance, and recognition” (4 a). “For the Church, the option for the poor and those at the margins is a theological category before being a cultural, sociological, political or philosophical category” (4 b), the document reiterates, identifying the poor not only as those who are materially impoverished, but also migrants; indigenous peoples; victims of violence and abuse (especially women), or racism and trafficking; people with addictions; minorities; abandoned elderly people; and exploited workers (4 c). Among “the most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, [are] the unborn and their mothers”, the document continues. “The Assembly hears the cry of the ‘new poor’, produced by wars and terrorism that plague many countries on several continents, and the assembly condemns the corrupt political and economic systems that cause such strife”.
The most vulnerable of the vulnerable, for whom constant advocacy is needed, are the children in the womb and their mothers," reads the text of the Assembly, which says it is "aware of the cry of the 'new poor' produced by wars and terrorism also caused by 'corrupt political and economic systems'.
Commitment of believers in the field of politics and for the common good
In this sense, the Church is urged to be committed both to the “public denunciation of the injustices” perpetrated by individuals, governments, and companies; and to active engagement in politics, associations, trade unions, popular movements (4f and 4g). At the same time, the consolidated action of the Church in the fields of education, health, and social assistance, “without any discrimination or the exclusion of anyone”, must not be neglected (4 k).
Migrants
There is also a focus on migrants and refugees, “many of whom bear the wounds of uprooting, war and violence”. They “often become a source of renewal and enrichment for the communities that welcome them and an opportunity to establish direct links with geographically distant churches” (5 d). Faced with increasingly hostile attitudes towards them, the General Assembly says, “We are called to practice an open welcome, to accompany them in the construction of a new life and to build a true intercultural communion among peoples”. Fundamental in this sense is “respect for the liturgical traditions and religious practices of migrants” as well as respect for their own language. For example, a word like “mission”, in contexts where “the proclamation of the Gospel was associated with colonization, even genocide”, is laden with “painful historical memories” and “hinders communion today” (5 e). “Evangelising in these contexts requires acknowledging mistakes made, learning a new sensitivity to these issues”, the document states.
Combating racism and xenophobia
Equal commitment and care is required of the Church “to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation” (5 p). It is also urgent to identify “systems within the Church that create or maintain racial injustice” (5 q).
Eastern Churches
Remaining on the subject of migration, the Report looks to Eastern Europe and the recent conflicts that have caused the flow of numerous faithful from the Catholic East into territories with a Latin majority. It is necessary, the Assembly says, “for the local Latin-rite Churches, in the name of synodality, to help the Eastern faithful who have emigrated to preserve their identity and cultivate their specific heritage, without undergoing processes of assimilation is the request of the Fathers” (6c).
On the road to Christian unity
With regard to ecumenism, the Report speaks of a “spiritual renewal” that requires “processes of repentance and healing of the memory” (7c). It goes on to quote Pope Francis’ expression about an “ecumenism of the blood”; that is “Christians of different affiliations who give their lives for faith in Jesus Christ” (7d), and it mentions the proposal for an ecumenical martyrology (7o). The Report also reiterates that “collaboration among all Christians” is a resource “for healing the culture of hatred, division and war that pits groups, peoples and nations against each other”. It does not forget the issue of so-called mixed marriages, which are realities in which “it is possible to evangelize each other” (7 f).
Laity and families (Part II)
“Laymen and laywomen, those in consecrated life, and ordained ministers have equal dignity” (8b): this conviction is forcefully reiterated in the Synthesis Report, which recalls how the lay faithful are “increasingly present and active in service within Christian communities” (8e). Educators in the faith, theologians, formators, spiritual animators, and catechists, active in safeguarding and administration: their contributions are “indispensable to the mission of the Church” (8 e). The different charisms must therefore be “called forth, recognized and fully appreciated” (8 f), and not be ignored, underutilized, or “clericalised” (8 f).
Women in the life and mission of the Church
There is, then, a call for a strong commitment on the part of the Church to accompany and understand women in all aspects of their lives, including pastoral and sacramental ones. Women, it says, “cry out for justice in societies still marked by sexual violence, economic inequality and the tendency to treat them as objects” (9 c), adding “Pastoral accompaniment and vigorous advocacy for women should go hand in hand”.
Clericalism
Many women present at the Synod “expressed deep gratitude for the work of priests and bishops”, but “also spoke of a Church that wounds" (9 f). “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion”. A “profound spiritual conversion is needed as the foundation for any effective structural change”; and the General Assembly noted that “we desire to promote a Church in which men and women dialogue together… without subordination, exclusion, and competition” (9h).
Opening the diaconate to women?
Various opinions on opening the diaconate to women were acknowledged (9 j): for some, it is “unacceptable because they consider it a discontinuity with Tradition”; for others, it would restore a practice of the early Church; still others see it as “an appropriate and necessary response to the signs of the times … that would find an echo in the hearts of many who seek new energy and vitality in the Church”. Then there are those who are concerned that opening the diaconate to women would involve “a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age”. Fathers and mothers of the Synod ask to continue “Theological and pastoral research on the access of women to the diaconate”, making use of the results of the commissions specially set up by the Pope, as well as the theological, historical and exegetical research already carried out: “If possible”, they say, “the results of this research should be presented at the next Session of the Assembly” (9 n).
Discrimination and abuse
In the meantime, the urgency of ensuring “that women can participate in decision-making processes and assume roles of responsibility in pastoral care and ministry” is reiterated, noting that canon law should be adapted accordingly (9m). Cases of employment discrimination and unfair remuneration must also be addressed, including those in the Church where consecrated women are often considered “cheap labour” (9 o). Similarly, women’s access to theological education and training programmes must be expanded (9 p), including promoting the use of inclusive language in liturgical texts and Church documents (9 q).
Consecrated Life
Looking at the richness and variety of the different forms of consecrated life, the Report warns against the “persistence of an authoritarian style, which makes no room for dialogue”. The Report notes, too, that “cases of abuse of various kinds experienced by those in religious life and members of lay associations, especially of women, signal a problem in the exercise of authority and demand decisive and appropriate interventions” (10 d).
Deacons and formation
The Assembly then expresses gratitude to ordained ministers, who are “called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer” (11b). The Report warns against clericalism, a “distortion of the priestly vocation” that “needs to be challenged from the earliest stages of formation” by ensuring “close contact” with the people and those in need (11 c). The request is also expressed, along these lines, that seminaries or other courses of formation of candidates for the ministry be linked to the daily life of communities (11 e), in order“to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth”.
Celibacy
Mention was made of the theme of celibacy, which received different evaluations during the assembly.” Its value is appreciated by all as richly prophetic and a profound witness to Christ”; the Report says, while noting that some ask “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration”.
Bishops
There is ample reflection on the figure and role of the bishop, who is called to be “an example of synodality” (12 c) by exercising “co-responsibility”, understood as the involvement of other actors within the diocese and the clergy, so as to lighten the burden of “administrative and legal commitments” which can hinder his mission (12 e). Coupled with this, the bishop does not always find the human and spiritual support he needs, while “a certain sense of loneliness is not uncommon” (12 e).
Abuses
On the question of abuse, which “places many bishops in the difficult situation of having to reconcile the role of father with that of judge” (12 i), the Report supports the exploration of the “appropriateness of assigning the judicial task to another body, to be specified canonically” (12 i).
Formation (Part III)
A “synodal approach” is then requested for formation, with the recommendation that work be undertaken “on relationship and sexual education, to accompany young people as they mature in their personal and sexual identities and to support the maturation of those called to celibacy and consecrated chastity” (14 g). The Report emphasizes the importance of deepening “the dialogue between the human sciences” (14 h) so as to enable “careful consideration of matters that are controversial within the Church” (15 b) – that is, among other issues, matters “such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence”. Issues such as these are controversial precisely “because they pose new questions” in society and in the Church (15 g). “It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgments that hurt individuals and the Body of the Church”, the Report says, while recalling that “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice”.
Listening
With the same concern, the Report renews the invitation to hear and accompany “people who feel marginalized or excluded from the Church because of their marriage status, identity or sexuality”. “There was a deep sense of love, mercy and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard and respected, without fear of feeling judged”, the document says, while insisting that “Christians must always show respect for the dignity of every person” (16 h).
Polygamy
In light of the experiences reported in the Synod hall by some members of the Synod from Africa, SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) is encouraged to promote “a theological and pastoral discernment” on the topic of polygamy and the accompaniment of people in polygamous unions who are coming to faith” (16 q)
Digital culture
Finally, the Synthesis Report speaks of the digital environment: “It is up to us to reach today's culture in all spaces where people seek meaning and love, including the spaces they enter through their cell phones and tablets” (17 c), bearing in mind that the internet “can also cause harm and injury, such as through intimidation, disinformation, sexual exploitation, and addiction”. The Report adds, “There is an urgent need to consider how the Christian community can support families in ensuring that the online space is not only safe but also spiritually life-giving” (17 f).
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