Under this question, the text of the "Instrumentum Laboris" which will guide the work of the second session of the 16^th Ordinary General Assembly was published on Tuesday, 9 July 2024. It is neither a document of the Magisterium of the Church nor the report of a sociological survey; it does not offer formulations of operational indications of goals and objectives nor a complete theological vision. It does not seek to provide "ready-made answers", but rather to offer orientations and proposals for continuing to listen to the Spirit and respond to the challenge and demand of how the Church as a whole can respond to the need to be "synodal in mission".

As a way of preparing ourselves for the next ordinary General Assembly of the Synod, I would like to present this document to you by re-reading it in the light of WUCWO's objective, "to promote the presence, participation and co-responsibility of Catholic women in society and the Church, in order to enable them to fulfil their mission of evangelisation and to work for human development" and in the light of our resolutions 2023 - 2027, especially n.6 "Enabling everyone to participate is an essential ecclesial duty!” (Pope Francis): synodality. formation and participation of women.

The document, which in itself is already the fruit of synodality, is not only in continuity with the synodal process begun in 2021, but also takes up the fruits of the past year, integrating them with the results of various other meetings and of some working groups set up by the General Secretariat of the Synod to deepen the theological study of five areas of reflection: the face of the missionary synodal Church; the missionary synodal face of the groupings of Churches; the face of the universal Church; the synodal method; the Synodal Church's "place" in the mission . The IL thus articulates the syntheses received to animate the reflection of the next Assembly on the central question of the October meeting: how to be a synodal Church in mission, which is specified in the question of how to grow in communion by welcoming all, excluding no one, in fidelity to the Gospel; the question on concrete ways for co-responsibility, recognising and valuing the contribution of each baptised person in view of the common mission; the identification of structures and dynamics of governance through which to articulate in time, participation and authority in a missionary synodal Church.

A lengthy document consisting of 112 points, divided into 6 sections: Introduction, Foundations (n. 1-21), Relations (n. 22-50), Pathways (n. 51-79), Places (n. 80-108) and Conclusions (n. 109-112). The Introduction recalls the road travelled so far and highlights the achievements already made, such as the widespread use of the synodal methodology of Conversation in the Spirit, already used in the different instances of WUCWO. The Foundations follow (n. 1-18), which focus on the understanding of synodality seen as a path of conversion and reform. It does not develop a theoretical understanding of the term "synodality", but brings out a dynamic vision that articulates the variety of ways in which synodality is experienced and understood in different parts of the world, and which needs to be deepened. The Foundations, in response to the question posed for the first session, How can the Church of our time better fulfil its mission through greater recognition and promotion of the baptismal dignity of women? give ample space (n.13-18) to reflection on the participatory role of women in all areas of the Church's life. The synodal perspective highlights three theological points of reference as a guide for discernment in this matter: (a)  participation is rooted in the ecclesiological implications of Baptism; (b) as a baptised People, we are called not to bury talents but to discern and call forth the gifts that the Spirit pours out on each for the good of the community and the world; (c) respecting the diverse vocations of each, the gifts that the Spirit bestows on the faithful are ordered to each other and the collaboration of all the baptised is to be practised as an act of co-responsibility. For this to become a reality in the Church of this millennium, the first change to be made is one of mentality: a conversion to a vision of relationality, interdependence and reciprocity between women and men, who are sisters and brothers in Christ, oriented to a common mission" (n.14).

On the basis of the recognition of the differences and reciprocities between men and women, "it will be necessary to give fuller recognition to the charisms, vocation and role of women in all spheres of the Church’s life". The document notes that we are not starting from scratch: many areas of ecclesial life are currently open to women's participation, but they often remain untapped. The second session is therefore asked to promote awareness of and encourage the full use and further development of these possibilities within Parishes, Dioceses and other ecclesial realities, including positions of responsibility. In order to better express the charisms which the Spirit pours out on women in response to the pastoral needs of our time, "They also call for further exploration of ministerial and pastoral modalities" so that such protagonism and the indispensable feminine perspective become an authentic ecclesial "praxis" in decision-making processes (n. 15). 

The concrete proposal of the document is that the second session should discuss about: (a) the promotion of domains for dialogue in the Church so that women can share their experiences, charisms, skills, and spiritual, theological and pastoral insights for the good of the whole Church; (b) a wider participation of women in the processes of ecclesial discernment and all stages of decision-making processes (drafting and decision-making); c) wider access to positions of responsibility in Dioceses and ecclesiastical institutions, in line with existing provisions; d) greater recognition and support for the life and charisms of consecrated women and their employment in positions of responsibility; e) access for women to positions of responsibility in seminaries, institutes and theological faculties; f) an increase in the number of women judges in all canonical processes (n. 16). 16). The suggestions also refer to consecrated women, for whom "greater recognition and support" for their life and charisms is expected, together with "their employment in positions of responsibility". Formation and "community discernment" will therefore be fundamental, enabling the Churches to make appropriate decisions by articulating the responsibility and participation of all.

A delicate and much discussed topic has been that of the female diaconate (.17). Having recognised that the primary sphere in which the charisms borne by each baptised person, also women, are called to manifest themselves is not the organisation of ecclesial activities or structures (n.28), as regards the admission of women to the diaconal ministry, the IL informs that "it will not be the subject of the work" of next October and, therefore, it is better that "theological reflection should continue". In any case, the reflection on the role of women "highlights the desire to strengthen all the ministries exercised by the laity", for whom it is requested that they, "adequately trained, contribute to preaching the Word of God, including during the celebration of the Eucharist." (n. 18). A great field of study and praxis opens up, "to continue reflecting on how to entrust these ministries to the laity in a more stable form, including outside the liturgical sphere".

The need for formation, the subject of our 6th Resolution, was one of the themes which emerged most strongly and universally throughout the synodal process. This is precisely one of the questions addressed in "Part I" of the document (n. 51-57). In this regard, the document points out some fundamental orientations and characteristics of integral formation in the perspective of synodality, which have to be concretised taking into account the contexts, cultures and traditions of the different places. We note how the formative aspects and aims present in our Resolution are perfectly articulated with what the document proposes: a formation based on "spiritual, intellectual and pastoral" conversion, listening, discernment, dialogue and action, so that women assume the protagonism that corresponds to them in the construction of the Church, so that men and women, priests, consecrated persons and laity, may "walk together" in order to make possible synodality and their participation in the various decision-making bodies of the Church, so that they may assume leaderships and responsibilities. To this end, the document refers to women when it proposes that at the second Synodal session special attention be given to promoting the participation of women in formation programmes alongside seminarians, priests, religious, and lay people, such as their access to teaching and formation roles in theological faculties, institutes, and seminaries. It is also proposed to offer formation to bishops, priests and lay people to make them aware of the roles and tasks that women can already perform in the Church, and to promote evaluation of the effective use of these opportunities in all areas of Church life: Parishes, Dioceses, lay associations, ecclesial movements, new communities, consecrated life, ecclesiastical institutions, and the Roman Curia (n. 57).

Conclusion 

The "Instrumentum Laboris" of the Synod of Bishops 2024 presents a transformative and necessary vision of the role of women in the Church, highlighting their crucial participation in the synod's mission. Through this document, with which the mission of the WUCWO is in perfect harmony, not only is the importance of the presence of women emphasised, but also the need to recognise and value their contributions in all ecclesial spheres. The document underlines synodality as a path of conversion and reform, proposing a change of mentality that promotes greater interdependence and reciprocity between men and women. The inclusion of women in decision-making processes, in positions of responsibility and in the field of theological formation is seen as essential for a truly synodal and missionary Church.

The concrete proposals of the "Instrumentum Laboris" for the second session of the Synod include strengthening spaces for dialogue, broadening women's participation in ecclesial discernment, and access to leadership roles in dioceses and ecclesial institutions. These measures not only seek to do justice to women in the Church, but also to enrich ecclesial life with their unique charisms and competencies. In the future, it is imperative to continue to push forward these s reforms and to ensure that women have an active and recognised role in the Church. Synodality is not just an ideal, but a practice that must be reflected in all dimensions of ecclesial life. In doing so, the Church not only responds to contemporary challenges, but also aligns itself more closely with Gospel values, promoting a more inclusive and equitable community of faith. 

This document represents a significant step towards a more evangelical and co-responsible Church, where the voice and participation of women are not only valued, but essential to its evangelising mission and integral human development.

July 2024

Fr. Marcelo Gidi S.J.

Ecclesiastical Assistant