Bergoglio opens the door to deaconesses after the Synod



(...)Another topic that has been discussed - at least publicly - in recent weeks and months is also reflected in the final document. Throughout the synod, particular attention was paid to the topic of the ordination of women. In the run-up to the second synod session, the discussion on the possible ordination of female deacons was outsourced by Pope Francis to one of ten study groups. However, an interim report from this group, led by Prefect of the Faith Cardinal Víctor Manuel Fernández, at the start of the session led to protests from the synod members. This resulted in a debate between the leaders of the study group and interested parties. The fact that Fernández stayed away from this discussion and instead two representatives of his dicastery only wanted to collect submissions led to renewed displeasure among the participants of the World Synod. Last Thursday, the Prefect of the Faith then took part in a dialogue. The tenor: Pope Francis is leaving the door open for a women's diaconate, but the topic must be investigated further.

This is also reflected almost word for word in the final paper: the question of women's access to the diaconal ministry remains open and consideration of the issue must be continued, it says. At the same time, the Synod Mothers and Fathers emphasise the equal dignity of men and women arising from baptism. However, women repeatedly come up against obstacles when it comes to a more comprehensive recognition of their charisms, vocations and role in the church. There is no reason why women cannot take on leadership roles in the Catholic Church. "This Assembly calls for the full utilisation of all the possibilities already provided for by the law in force with regard to the role of women, especially where they are not yet exhausted." (No. 60) With 97 votes against, this section was the most controversial in the entire final vote of the synod - but just like the 154 other points in the document, this section also received the required two-thirds majority.

However, it is not just the familiar reform topics that draw attention when reading the document. Between the lines, further steps can also be recognised that could lead to discussions in the coming period. For example, at the end of a comparison of the synodal assembly and the Eucharistic celebration, the document calls for the establishment of a study group to look into the question of how liturgical celebrations can express synodality more strongly. This commission could also deal with the topic of preaching, it says (cf. No. 27). Although the authorisation of women to preach is not explicitly mentioned here, the conceptual step towards this is not far off. A little later, the document mentions the possibility that a bishop - with the authorisation of the Holy See - may delegate the assistance at marriages to laywomen and laymen. "Depending on the requirements of local circumstances, consideration should be given to extending and stabilising these possibilities for the exercise of a lay ministry." (No. 76) Furthermore, the synod members are in favour of a synodal reform of priestly formation. Women should also play a significant role here (cf. No. 148).(...)