The language of the final text of the Synod: Disappointments and opportunities

Can women become deacons in the Catholic Church? This question came up again and again during the multi-year deliberations of the Synod on Synodality. Even though the Pope recently tried to remove the topic from the synod's agenda, the discussion could no longer be contained and so the "women's question" also ended up in the synod's final document on Saturday.

In number 60 of the document, the "open question" on the diaconate of women is mentioned with cautious language. And despite all the caution: of the 155 sections of the document, this passage received the most dissenting votes.

Decisions are left to priests and bishops

It is also worth taking a closer look at the wording of the document when it comes to points relating to a change in canon law. For example, the demand to oblige clergy to participate in certain consultations at parish or diocesan level. Until now, the participation of non-ordained persons has been an option for priests and bishops, but not an obligation.

If the Synod has its way, this is now set to change. Priests and bishops everywhere are to be obliged to involve lay people in their decision-making. This consultative form of participation is referred to in the final document as "decision making". In this context, however, the text makes it clear several times that the subsequent decision-making process is always reserved for priests and bishops.

One possible instrument for lay participation is to be mandatory parish and diocesan councils worldwide. What sounds obvious to German ears does not yet exist in many countries around the world. Over the course of the process, synod members repeatedly told us how different the experience of participation and being listened to was in the assembly hall. While some made powerful demands and claims right from the start, synod members from other cultures signalled great gratitude to have been invited by the Pope at all and to be allowed to say something. For them in particular, such councils could be an important step towards strengthening their self-confidence as responsible citizens.

This should not obscure the fact that many of the Synod's demands are aimed at strengthening the role of the bishop - both locally and in relation to Rome. These endeavours are evident, for example, in the request that the Curia should in future seek the opinion of the bishops before publishing documents. The upheavals on the African continent surrounding the"Fiducia supplicans" declaration on the blessing of homosexuals were probably a decisive factor in this demand.

Testimonial for bishops

But things could also change for bishops themselves in the near future: For example, the synod is calling for a kind of job reference for them, to be written regularly in collaboration with committees and the faithful and sent to Rome. According to the Synod, this is "a communicative endeavour that could prove to be a powerful pedagogical instrument for changing the culture" in the Church.

With regard to the Pope, the Synod calls for a clarification of his almost absolutist legal position, as formulated by the First Vatican Council (1869-1870). Consequently, the Synod's semantics do not stop at the Pope: with one exception, he is referred to as the Bishop of Rome, while the classic, legally highly charged title "Roman Pontiff" only appears once in an indirect quotation. However, this cosmetic use of language does little to change his legally emphasised role in the Catholic Church, which was confirmed by the Synod.

The same can be said for the lack of the term "particular church": whenever the document speaks of dioceses, the authors choose the term "church": only once is the previously common term "particular church" used. Although the final document repeatedly emphasises the dependence of the individual dioceses on Rome , it nevertheless formulates ideas for decentralisation. In future, there should be greater room for manoeuvre for local decisions. The Synod therefore calls on the Vatican to respect the decisions of individual countries and continents. The reason given for this is the need to respect diversity. German synod participants see this synodal demand as an opportunity to promote specific reforms in Germany.

Also interesting on a linguistic level is the treatment of non-heterosexual believers. Observers saw the non-judgemental use of the term "LGBT" in the synod preparatory document for the continental phase as an opening of the church. This term is no longer used in the final document. The only place where people who fall through the cracks of the Church's official sexual norms are explicitly addressed was formulated by the Synod Assembly in a coded way: "Once again, the Assembly expresses its closeness and support for those who live in a state of loneliness because they have chosen to be faithful to the tradition and magisterium of the Church on marriage and sexual ethics, in which they recognise a source of life."

Final document is a compromise text

All these linguistic subtleties show that the final document is a compromise text that is intended to apply to the entire Church. While some reactions from Europe have expressed disappointment, the document opens up new possibilities and perspectives in other parts of the world. This seems to have been one of Pope Francis' concerns. The working method of "spiritual conversation" - alternating between speeches, silence and listening - has made it possible to put pressing issues on the Church's agenda largely without major confrontations.

The Pope's surprising decision not to further process the final text of the Synod in terms of doctrine can also be interpreted in this sense. "The document already contains very concrete indications that can serve as a guide for the mission of the churches on the various continents and in the different contexts," said Francis on Saturday evening in Rome. The next few weeks and the expected discussions will show whether and what consequences this decision will have.