Ten questions and answers about the final document of the synod

By Jonathan Liedl

Rome Newsroom, October 27, 2024 / 07:00 am

On Saturday, Pope Francis did the unprecedented decision to accept he final document of the Synod of synodality as the authorized teaching of the Church.

He 52 page text includes a theological reflection on the nature of synodality, which he says is the fulfillment of the reforms of Vatican II, as well as proposals on how to apply synodality to relationships, structures and processes within the Catholic Church.

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

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

1. How did Pope Francis make this document masterful?

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

This decision marks a break from previous practice, in which the Pope typically uses the final document of the synod as a basis for drafting his own apostolic exhortation on the topic (think Amoris Laetitiaafter the Synod on the Family of 2015). The fact that a synodal body whose 27% of members were not bishops had just produced a masterful text will certainly leave theologians and canonists with much to talk about.

2. How is the document related 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 the Church as the People of God.”

Therefore, the document says, the synodal process “constitutes an authentic additional act of reception” of Vatican II, “thus revivifying its prophetic force for today’s world.”

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

The final text says that women “continue to encounter obstacles” when it comes to living their “charisms, vocation and roles” in the Church.

The synod calls for women to be accepted in 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 considering that issue, and its final report is expected to be available by 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 asks for clarification on their current level of doctrinal authority. However, he does emphasize that episcopal conferences cannot override the authority of a local bishop or “risk the unity or catholicity of the Church.”

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

5. Does the text mention LGBTQ inclusion?

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

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

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

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

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

The document describes the fidei sense as the “instinct of truth of the Gospel” received through baptism. He also points out that the People of God cannot be wrong “when they show universal agreement in matters of faith and morals.”

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

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

Depending on how it is implemented, the Synod’s final document could concretely affect everything from how bishops are selected to how governance decisions are made in parishes, dioceses and the Vatican, with a greater emphasis on widespread consultation. 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 rejection?

More than 27% of delegates voted against continuing to explore the possibility of women being deacons.

13% voted against the paragraph emphasizing the importance of episcopal conferences, which also appears to bind the bishop to decisions made by his conference.

12% voted against establishing a study group to consider how to make 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 a senior editor at the National Catholic Register. His experience includes work at state Catholic conferences, three years of seminary training, and tutoring at a university center for Christian studies. Liedl has a bachelor’s degree in Political Science and Arabic Studies (Univ. of Notre Dame), a master’s degree in Catholic Studies (Univ. of St. Thomas), and is currently completing a master’s degree in Theology at Saint Paul Seminary.