prelude

On May 21, 2021, Pope Francis surprised the public. Through the Bishops' Congregation, he proclaimed a synodal path for the entire Catholic world church. This was on 9./10. October 2021 in Rome and should lead to the World Synod of Bishops 2023. Her topic: "For a synodal church: community, participation and mission".

For Francis, the church is a community that is on the way led by the Spirit of God. For him, synodality is primarily a theological and at the same time a spiritual concept. Theologically, because synodality expresses the essence of the Church. Spiritually, because it is about the orderly listening of everyone in the church to that Spirit that is given to all (1 Cor 12:7).

From here derives the simple logic of the synodal path of the universal Church. It begins at the very "bottom" in the individual dioceses and their communities and parishes, orders, faculties and organizations. After a year, the result of listening is raised to the level of the continental bishops' conferences, which again have one year to sift through and bundle the many suggestions from the individual dioceses in a first working document (instrumentum laboris). Then all the proposals – condensed in a second working document – will be included in the concluding celebration of the World Synod of Bishops in 2023.

With the choice of the format of a synodal path, the Pope exhausts the possibilities of the canon law of 1983. According to the law currently in force, only delegated and selected bishops gather at a synod of world bishops: although if you look closely theologically, this does not really deserve the name "synod" because only bishops gather, but not the people of God in their elected representatives meet the shepherds. The synod in its current form is more an event of collegiality than of synodality. The fact that the pope, with his powers that are above canon law, appointed individuals such as the French nun and theologian Nathalie Becquart does not change much. However, to involve the people of the church before the bishops come together on a synodal path of the world church helps to ensure that the final synod of world bishops becomes a world synod.

This narrow clerical concept of the currently valid church law of synods, which in fact severely restricts the ecclesiological scope of the Second Vatican Council, the Pope bypasses, as it were, as before, in some church areas (such as Austria in the Diocesan Forum 1989-1991 or currently Germany in the Synodal Way), by chooses a different format: the synodal path. Many hope this will herald a reformed canon law that the 2023 World Synod of Bishops will hopefully commission.

All who are willing can take part in the proclaimed synodal path of the universal church. In addition, according to the announcement, there are ¹no thematic limitations. Everything that the Spirit says to the church (cf. Rev 3:1-22) comes to the church table.

Survey as a “synodal process”

The international survey presented here on the synodalization of the Catholic world church, which was put online some time before the announcement of the synodal path by the Congregation for Bishops , is itself a synodal process and can offer a lot of qualified material on the synodal path of the universal church.

People from all over the world were invited online to take part in the Survey Synodality. Questioning is a reliable way of listening to many people in an organized manner on a concern that concerns and affects everyone. The statements received from the respondents are carefully viewed, systematized, reflected upon and made available for further discussion.

In the synodal ideal, those of the church people who will be affected and affected by the planned synodalization will participate in both the survey and the subsequent reflection on the results: women and men, church members, among whom “because of their rebirth in Christ, a true equality in their Dignity and activity by which all, according to their own position and task, contribute to the building up of the body of Christ" ². developments in the Gospel track and do not violate the unity of Christianity: although all church members share in this responsibility in their own way. All the baptized act "ecclesiastically", the appointed (which means as much as the appointed) ministers act "as a church" in certain situations.

Theologically, synods raise not only private opinions, but inspirations of the Spirit of God given to all church members. And because God's spirit blows where it wills, it can be confidently assumed that those affected by the concern of the synodalization who are not members of a church or religious community or live on the fringes of it are also recipients of inspiration from the spirit of God. This lends dignity and theological weight to the positions brought to light by the survey. It remains undisputed that the inspirations of the Holy Spirit in individuals and communities can be overshadowed by power and interests. When evaluating the available survey data, this requires a process that is called "discerning the spirits" in the spiritual traditions. In such a process of discernment , individuals as well as communities ³can recognize for themselves or for the community what God expects of them personally or of the church today. At the same time, it can become clear what does not serve God's will but one's own interests.

Methodologically, this means that surveys are a "first reflection" on the opinions of those affected. This then requires a “second reflection” to separate the wheat from the chaff from the perspective of the living gospel, or, to put it loosely, to distinguish one's bird from the Holy Spirit. In this way polls can become a moment in the life of a church that sees itself as synodal. They organize the orderly listening to the work of the Spirit of God in as many affected people as possible.

The conviction that the Church is essentially synodal, i.e. a communion on the way, forms the background of the study. Christians are together "followers of the doctrine of the way" (Acts 9:2), according to their oldest designation. Synodality and thus synodalization are an event in the people of God in which the "revelation of the Spirit is given to all, so that it is of benefit to all" (1 Cor 12:7). Synodal processes (and polls within them!) bring to light, in an orderly, cleverly organized manner, this Spirit at work in all church members.

This makes synods a hybrid of different, now and then tense dimensions: for all their secular professionalism, they are deeply spiritual processes. These two sides, the spiritual and the structural, are not identical, but they are also inseparable. Synods are therefore not mindless parliamentary power games, before and after which one prays. Rather, the synodalization is about a joint spiritual struggle for the mission of the church(es) in today's world: and that is legally well-structured and its implementation inspired by experiences from the respective culture.

Synodalization a core concern of Pope Francis

Pope Francis has been working on the synodalization of the Church since the beginning of his pontificate. US Cardinal Joseph , who is close to the Pope Tobin, speaking at a talk, called it a " catchword of this papacy ." It is the Pope's means of hearing a multitude of voices in the Church . “The cardinal also addressed the recurring criticism that the synodal process under Francis is lacking direction. Tobin was convinced that moving away from strictness towards mercy was 'quite a conversion'. Those who criticized the pope for his openness to the principle of synodality had a 'rigorous mentality'. 'One cannot display an imperialist attitude by claiming to already have all the answers,' stressed the cardinal, who is considered a close confidant of Francis. Synodality offers an opportunity to 'fine-tune the application of the Gospel in the light of the signs of the times'.”⁴

Through orderly synodalization, Pope Francis wants to renew and strengthen the Church from its innermost being. In doing so, he continues the work of the Second Vatican Council, which undertook a change from the priestly church to the church of God's people, drawing on the biblical founding documents. It is entirely in the spirit of this council when it demands in 2018 in the letter about the synod of bishops: “6. The Synod of Bishops must also become more and more a privileged instrument for listening to the People of God: from the Holy Spirit we ask above all the gift of listening for the Synod Fathers: listening to God so that with him we hear the cry of the people; of listening to the people, so that we may perceive there the will to which God is calling us.” (Episcopalis communio, 6)

It is an important concern for Pope Francis to distinguish the hoped-for synodalization from a superficial democratization: He warns against the misunderstanding that a synod is (only) a parliament in which discussions and then (only) depending on "power relations ' will be decided by vote . ⁵For him, synodality is first and foremost a spiritual process: "The most important work is done by the Holy Spirit." It is important to open oneself to him. For this reason, since the 2018 Youth Synod, the Pope has decreed that there should be three minutes of silence after five speeches in order to reflect on what has been heard in a mind-present manner. Synodal consultations are characterized by avoiding votes and involving as many participants as possible in decisions in order to preserve the community.⁶

So the Pope has very concrete ideas for what to do at a synod: “ The consultation of the faithful, during each synodal assembly, is followed by the process of discernment on the part of pastors specially chosen for that purpose, who together seek a consensus that is not based on human thought, but on common obedience springs from the spirit of Christ. Attentive to the sensus fidei of the People of God – 'knowing how to distinguish it from the often fickle currents of public opinion' – the members of the Assembly submit their opinions to the Pope so that he may do so in his ministry as universal Pastor of the Church can help.” (EC 7)

Deepening further development of the life and form of the church

But how can and should this complex process, which describes the nature of the church as a companionship, be structured, legally formed and practically organized?

The answer to this question is closely related to the concrete shape of the church and the concrete processes of its life. The shape of the church has repeatedly changed profoundly in the course of the last two thousand years. The respective form should ensure that the hidden work of the Spirit shapes the life and work of the church and prepares it for its mission in the respective time. In its design, the young church already used many of the rules of the game that had proven themselves in the organization of the common good in the cultures and societies in which it was embedded. This led to the fact that in the writings of the New Testament, diverse forms of the church were already developing. That was the case in the early days - for example in the churches of the apostle Paul such as Rome or Corinth. The rules of the game of the Matthew congregations differed significantly. ⁷When Christianity, as a state church, became a major church, a kind of priestly church developed in which the clergy monopolized the spiritual work relevant to the church, so to speak. The church as God's people became a church for the people. The society in which this priestly church had proven itself was structurally affine with this one.

The shape of the church of priests and clergy fit perfectly into the times of absolutism and monarchies. These are now in the past. Your time is up. The Second Vatican Council rediscovered the nature of the Church and the irreplaceable responsibility of every spiritually gifted member of the Church for its life and ministry. The Church came - under heavy criticism - in a process of Aggiornamentos "to the (now modern) world". But have the necessary structural and practical consequences been drawn from this? The central question is: How does a church organize its life and work and how does it make the necessary decisions when all are spiritually gifted and called to help shape and contribute responsibly? And this in today's cultures?

Even from this brief sketch of the eventful development of the church, a number of positions can be identified that expand the legitimate scope for action of the church for us today and clearly relativize sentences such as "The church has no authority" ⁸that are put forward against further developments:

1. From the very beginning, the kingdom of God movement has found different forms for its life and work (supported by the work of the Holy Spirit) and has learned from the cultures in which it lived and worked with the help of distinguishing the spirits .

2. This figure is in constant evolution. That also applies today. The reason for this: The cultures in which the church is realized are changing in our time, and that at very different speeds worldwide and with time-related strengths/weaknesses. In order to be able to optimally fulfill the assigned work - the mission, as Pope Francis says in the subtitle of the upcoming World Bishops' Synod - today, a smooth development of the church shape is needed again. Last but not least, this includes the way forward-looking decisions are made in the church. Pope Francis names participation as an important aspect of this development.

3. With a view to the long history of the various Christian churches and the current situation of the world church, Karl Rahner noted that the church is far from exhausting its creative possibilities.⁹

Questions to the church people concerned

It is definitely “synodal” when a worldwide survey asks how affected people from the church people imagine this synodalization of the world church forced by the Pope, what they expect from it and what obstacles they fear. After the Council it is not enough to only let bishops advise and decide on the future of the church and their life and work, but it is important to involve the people of the church in an orderly manner. Surveys can be a useful tool for participation. Pope Francis practiced this himself before the Family Synod 2014/15 and called for polls worldwide.

The survey presented in this book follows the trail of the Pope. Ideas for synodalization are collected, elements of a theology and spirituality of a synodal church are explored, suggestions regarding their implementation in the structures of the church and their rights are viewed. Tensions are not avoided that are foreseeable between the spiritual as well as the organizational development/structural/legal side. It is analyzed practically and reflected theologically. Pros and cons are presented.

In the end, according to the researcher's confidence, an impressive mosaic will shine of how members of the (Catholic) Church imagine a deepening of the essence of the Church as σύνoδος, as a community together on the way and what role synodalization can play in it: and that in and for today's world, with its diverse cultures with very different degrees of modernity. Partial themes will be exactly those that Pope Francis also put in the subtitle when announcing the World Synod of Bishops: community, participation and mission.

Great attention will be paid to the important question of how the unity of the Catholic universal Church can be preserved in the midst of the diversity of its concrete cultural forms that is to be expected in the course of synodalization. This can be an aspect of the reorganization of the papal office, which in turn will prove relevant to ecumenism. The survey inspires the assumption that a synodalization of the Catholic Church will bring a breath of fresh air to the currently stagnating unity of the Christian Churches: A reconciled diversity could already develop within the Catholic Church, which would facilitate and advance ecumenism. At the same time, the word about the fresh wind is intended to remind us of the work of the Spirit of God in all hoped-for synodal events.

Fact sheet of the study

The survey went into the virtual field at the end of 2020. First there was a German and an English questionnaire online. In 2021, a Dutch and a French module were also implemented and subsequently well received.

The participants were introduced to the survey online with the following text ¹⁰:

“In 2022 ¹¹, bishops of the universal Catholic Church will gather in Rome for a synod. The theme will be synodality. Synodalization of the Catholic Church is a matter close to the heart of Pope Francis. The survey, to which Tomas Halik, Peter Neuner, Anna Hennersperger and I cordially invite you, is itself a kind of practiced synodality. We hope for a strong participation. The results are intended to acquaint the synod with the views of God's people and encourage them to courageous reflections and decisions... Thank you very much for your interest in the development of the Catholic world church, which you are showing by taking part in the survey."

Then, at the urgent request of the first survey participants, the following brief explanation of synodality/synod was provided:

“ Synodality/synod is derived from the Greek σύνoδος and means: common way. It is translated into Latin as synodus or concilium. "Synod" has been the name given to the ecclesiastical assemblies at the different levels (diocese, province, region, patriarchate, world) since the first centuries. In these, in the light of the Word of God and in listening to the Holy Spirit, those gathered deal with questions of doctrine, liturgy and canon law as well as with pastoral questions of the time. Synods are a spiritual process with implications for the work of the Church.”

The questionnaire

The questionnaire ¹²is divided into a number of subject areas, for which batteries of closed questions have been created:

First , items on the aspect of inculturation are presented. Pope Paul VI's A synodalization of the Catholic Church is intended to make it easier to overcome the deep gulf between cultures and the gospel that was lamented in 1975.

Then there are questions about participation in the Christian churches. With the help of the nine levels of participation, developed by Sherry Arnstein ¹³, the perception of different cultures of participation in three Christian churches (Catholic, Protestant, Orthodox) and the profane world (professional, social) is surveyed. Participation profiles are created and compared with each other. Especially in countries with a long democratic tradition, according to the hypothetical assumption, not a few respondents suffer a kind of "cultural martyrdom" because of the asymmetry of church and secular participation profiles. They wish, and with good arguments from a theology of the Holy Spirit, the Church, its incorporation into it through baptism, a further developed official theology, that "what concerns everyone should be decided by everyone". They can refer to the "Decretum Gratiani" from 1140 and its predecessors. Many of the respondents' contributions competently consider how this participation of all should be organised. The spectrum ranges from being heard to advice to making a decision, and depending on the topic with or without an office.

The next question area is devoted to synodality as a spiritual process.

The transformation of the official culture associated with synodalisation is brought into focus in a further thematic area. If successful, a synodal church does not need fewer offices, but a different culture of office. Is well-governed synodality the goal of the World Synod of Bishops from the point of view of many respondents?

Individual synodal fields of action follow: the local churches, the parish council, ecumenism, whereby the search for a new form of papal office is given space.

Since it was hypothetically assumed that not only theological arguments play a role in synodalization, but also personal attitudes towards freedom, authority and obedience (“authoritarianism”) – and this also in relation to the church – relevant questions are implemented.

Personal details complete the questionnaire.

Two open questions

The main source for the present book are the answers of the interviewees to two open questions about expectations and obstacles. The answers to these form a real treasure trove of ideas and considerations and are used intensively for the explanations in this book. These are the two open questions ¹⁴:

"What do you expect from the 2022 World Synod of Bishops on Synodality for the Catholic Church and for Ecumenism?"

"What obstacles do you see?"

The present publication also documents the concerned dissenting voices against a synodalization of the Catholic Church. Because if it is to be possible to implement synodalization in the universal church in a sustainable manner, it is necessary to bridge the extremely contradictory opinions. Professional mediation between the opinion camps, which differ sharply in the survey data, is essential.

With this publication of the results of the survey we hope that it can make a synodal contribution to the epochal project of the synodalization of the Catholic Church. Many respondents dream of the world synod of bishops expanding into a synod of the world church in 2023.

The survey participants

Participation in the survey was unexpectedly high in all parts of the world: 19,658 (as of June 8, 2021) entered one of the questionnaires. 11,270 virtual answer sheets proved to be evaluable, that is 57%.

The main focus of useful answers, broken down by continent, is in Europe (Western Europe 10,498 ¹⁵; Eastern Europe 209; North America 211; Latin America 53; Asia 34; Africa 27; Australia 87).

The individual countries are represented differently: Germany (5,260), Austria (3,073), Belgium (835), Switzerland (585), the United Kingdom (229), the USA (171), Italy (157), France ( 128), the Netherlands (109) and also the Czech Republic (90).¹⁶

The respondents are evenly distributed across genders: 3,946 women, 5,505 men, 27 diverse.

All age groups are sufficiently well represented for a meaningful evaluation (up to 29: 231, 30-39: 350, 40-49: 779, 50-59: 2,128; 60-69: 2,624, 70-79: 2,386; 80 and more: 915).

This is how the living situation of the respondents looks like: 5,899 are married, 1,545 live single without a partner, 422 are divorced, 478 are widowed; 599 live in a partnership, 210 are remarried, 124 live separately and alone.

This is the professional situation: 24 are unemployed, 4494 are retired; 3,313 work full-time, 797 part-time; 117 are househusbands, 155 are students or apprentices, 518 are self-employed.

Questions about school education were asked: 7,370 attended a (technical) college/university, 1,032 a higher school, 888 a middle school/secondary school/vocational school/commercial school or similar types of school and 56 an elementary school

Number of children: 3,368 have no children, 2,660 have one, 2,152 have two children, 879 have three, 326 have four or more children.

Place of residence: 2,136 live in a large city, 1,772 in a suburb or suburb of a large city, 3,287 in a town or small town, 2,047 in a village, 290 in a farm or house in the country.

religious affiliation and church attendance

Information on religious affiliation and church attendance is helpful for the evaluation. In addition to this religious-ecclesiastical affiliation of respondents, the personality trait of authoritarianism was also surveyed. It can help to clarify the assumption as to whether attitudes towards synodalization are based more on theological arguments or rather on personal attitudes towards authority/freedom .

With 9,242 people, the vast majority of those questioned are Catholics, 142 have stated that they are Protestant, 19 have a free church, 15 are Orthodox, 2 are Islamic, and 18 other. 6 respondents do not belong to any religious community, 123 have left one.

The church attendance frequency of the interviewees varies greatly. 1,681 go on weekdays, 4,385 on Sundays, 1,981 monthly, 888 on holidays, 456 (almost) never.

authoritarianism

The proven items were used to measure authoritarianism.

Where there is strict authority, there is justice.

The most important thing children need to learn is obedience.

You should only have a say and a say in decision-making when you have earned a position through hard work.

The amount of freedom that young people have today is certainly not good.

People who don't work properly shouldn't be supported at all.

From time to time I would wish for a dictatorship in my country, then there would not be so many grievances.

The following items were used to assess authority expectations towards the church :

I expect authority from a church.

Faith must be met with reverence, not criticism.

Faith should be something quite unchanging that you can align yourself with.

Because of the many changes in the church one becomes uncertain in one's faith.

Those who participate in synodal processes should have experience in church life.

With all these items, three groups were formed with the help of a cluster analysis: non-authoritarian, moderate and authoritarian. The respondents are divided into three groups: 34% are non-authoritarian, 53% moderate, and 12% are authoritarian. This also has to do with the fact that, according to many other surveys, educated people tend not to be in an authoritarian mood; in the survey, however, academically educated people predominate.

Overview of the book

The rich materials of the online study are divided into several parts in this book. Most of the parts refer to the open question about the expectations of the coming World Synod of Bishops, the final part is dedicated to the feared obstacles.

In a first part, how the interviewees see the long history of synodality is presented. And since many of those interviewed had mixed experiences with synodal events in the period after the Second Vatican Council and these form the horizon of experience for many statements, they are presented briefly.

The second part revolves around aspects of an incarnational theology of synodalization. The guiding principle here is the knowledge that synodality occurs in an interplay between spirit and structures.

First, synodality is examined as a spiritual process. How do respondents see this spiritual aspect? What are the ecclesiological foundations for you? How does growing synodalization affect the theology of ministry and the culture of ministry?

Then the structural aspect is considered. This includes the fact that the survey participants expect a significant expansion of the group of participants. The section on the stages of participation is explosive in terms of synod politics.

The third part describes the diverse gains that a synodalization of the church can bring: the inculturation of the gospel, a dynamization of the development of the local churches and ecumenism - and in this context an ecumenism-compatible reorganization of the papal office.

In the fourth part, practical steps are discussed. There shouldn't just be fine words, there must be deeds. Synodalization requires an appropriate culture of communication. The people who are currently acting must be re-trained, those who are to come must be trained differently.

The fifth part takes up a question that is announced at the end of the fourth part, whether such a gradual synodalization will really come. The diverse obstacles that can distort it are discussed: the resistance of the power structures and the struggle to preserve unity and tradition.

The crowning glory is an overview of the overall survey, now based on the closed questions. It confirms what the partial analyzes have shown: visionary advocates of synodalization face synodalization skeptics who defend the status quo of the church. In between, there is (although closer in position to the proponents than to the skeptics) that there is a moderate group that supports a development in which a creative balance is struck between synodality and authority. The settings and options of these three types are presented in an overview.

At the end there is an outlook for the coming synod. He revolves around the question of whether a synodalization of the Catholic Church has a chance of being realized in view of the many obstacles that have been identified. The answer is cautious, but confident in the longer term. A gradual synodalization is believed by many to be possible. The World Synod of Bishops could become a fountain from which the waters of synodality flow to all areas. And that in the ecumenical expanse.

The questionnaire with the linear results is documented in the appendix to the book.

The aim of the book is to present in an orderly manner what a large number of visibly concerned respondents think and move on the topic of the synodalization of the Catholic world church at all its levels. In all these positions there is something like an implicit pastoral theology of synodalization. These need to be lifted, strengthened, but also cleaned in the sense of discerning the spirits. For this reason, I will also make critical inquiries at some points, including questions about the positions and comments of respondents.

The situation of the (Catholic) Church in today's world is considered by the interviewees in a differentiating way. She is not only concerned with analyzing the situation and evaluating it theologically, but above all with the question of how the church can ameliorate (Hermann Stenger) its service in the many cultures of mankind, i.e. improve, deepen and develop it. With this goal in mind, many respondents consider a synodalization of the church to be indispensable. Through them, the church is to become more and more what the risen Christ sent into the world for: a Spirit-filled fellowship on the way. The more she realizes her nature, the better she can realize her mission in today's world: to be the light and salt of the earth (Mt 5:13f.).

A compact, thesis-like overview of the main results of the survey can be found in part 7 of this book under the heading: " The results of the survey in brief".

Mixed feelings about the upcoming World Synod of Bishops

Feelings are of great importance in human life and coexistence. According to the French political scientist Dominique Moïsi, they determine ¹⁷world politics. Doesn't that also apply to life in the churches and the relationship of today's people to the churches? To round off the introduction, a look at the emotional state of the respondents should be directed. It turns out that their strong emotions are somewhere between concern and confidence.

Texts of Concern

"While I hope for much, I expect little." – “I hope a lot, expect little!” A younger, internationally experienced man who comes from Canada, lived in Mexico and the USA and now spends most of his time in the United Kingdom, brings the mood of some statements to the open question “What do you expect from the 2022 World Synod of Bishops on Synodality for the Catholic Church and for Ecumenism?” to the point. A respondent from the USA unfolds this succinct sentence: “What I expect and what I hope for are two different things. I expect that there will be a significant number of participants in the World Synod who will do all they can to maintain the status quo. I expect that the majority will see the wisdom in a gradual ecclesial transition toward synodality. – What I hope for is a strong consensus among the participants in favor of synodality.”¹⁸ However, other respondents do not even share this muted hope. Expressions like “nothing”, “not a lot”, “unfortunately little”, “not much”, “frankly speaking very little” can be found repeatedly in their comments. “ In my own diocese the issue of synodality is never mentioned let alone developing the practice. The Bishop rules. Whole stop!" ¹⁹, so complains an Australian.

Texts of Confidence

In addition to the pessimistic fears, however, there are significantly more texts of confidence. In such a "further development towards synodality" is expected; "(Progress) steps" should be made. Many sentences wish for courage to “more”/”more”: more openness, co-determination, rights, respect, “more democratic decisions”. If you let such confident texts work on you together, you will hear a polyphonic chorale. The text of his stanzas revolves around words like: “a strong sign, bitter discussions, open-ended discussions, rethinking, thinking ahead, unequivocal affirmation, general regulation, way to, revaluation, clear decision for, return to synodality, decision for, encouragement to, establishment of fixed synods at all levels, big step in the direction, energetic steps, push forward, progress, unanimous vote, finally.” A French woman delivers the swan song, so to speak: “enfin une réelle ouverture sur la synodalité” ²⁰.

A woman from Germany expects a “strengthening of the synodal paths, the local churches, an introduction to ecumenism”. One of her compatriots shares this positive expectation: "My hope: bishops and the Vatican are honestly open and ready for changes in the church official structures, which are very necessary to make participation of all Catholics possible." But she, too, immediately puts her concerns aside: "My concern - which is bigger - bishops and Vatican show the openness only to a certain point (as long as it is about exchange of ideas), there should be no real changes because it destroys the Vatican's claim to power, which is very important for most bishops , because the authority of the Vatican supports the authority of the bishop.”

With a view to the coming World Synod of Bishops, there is a highly ambivalent emotional situation among those questioned. What they all have in common is that the assembly faces a major challenge: “Respect diversity without giving up or softening the essentials, maintaining unity. It's an ongoing balancing act that's never easy. Listening to each other, thinking, reflecting, praying.” Most also agree that it is high time for a development. A "sense of urgency" can be felt. One interviewee from Germany, where there is a synodal path, writes: " Now or never! - If the administrative church in Rome and the German Bishops' Conference does not switch to the synodal model, it will take care of itself and willingly fail to do justice to Christ's mission.” It is a huge, epochal opportunity for the renewal of the Catholic world church.

Part 1: Learning from the history of synodality and from experiences with synods

After looking at the dominant feelings of the interviewees, they should be accompanied on their excursions into the history of the synodality of the Christian churches. Important stages of synodalization can be delimited with the help of the texts. If the early period is assessed synodally, a long period of growing de-synodalization, especially of the Western Church, follows - according to many with a critical eye. Only the Second Vatican Council opened a re-synodalization: a deepening development of the Church, which, however, in the opinion of many is far from over. Does it even need a Third Vatican Council?

From the Early Period to a Third Vatican Council

According to the interviewees, the concern of a synodal church is as old as the church in its many ramifications. However, the formation of synodality has an eventful history behind it, which can be continued in the World Synod of Bishops. A Swiss therefore advises “ that a look at the church history books should be taken”. Then one can better "get on the track of what is meant by synodality". A look at history is also helpful because it can take away the concern of today's decision-makers that synodalization (also) of the Catholic Church is a betrayal of tradition. One can agree with a woman from Austria when she writes forgivingly: " It takes very big steps towards a new church without destroying the old one, which in its time did the best it could."

early days

" Synodality has a good, early church tradition," notes one interviewee. Therefore, it is appropriate that it be "biblically, theologically sound." The first designation of the young church as "followers of the path" that is walked together is syn-odal. A non-synodal church is therefore " miles away from the message of Jesus Christ." An American points out that the expanding Church has organized itself into patriarchates. He therefore relies on a “ discussion of a return to the synodality of the early Church, ie recognition of the authority and responsibility of the local church for itself, resorting to Rome only when absolutely necessary. The model of the ancient Patriarchates was a good one."²¹

First millennium

The texts that deal with history usually jump from this early period directly to modern times. In this long interval, a Canadian survey participant detects a de-synodalization of the Roman West Church. With regard to the orthodoxy, in which there was no such dismantling of synodality, he expects a re-synodalization in his own church: " I would like to see recent decisions removing the ability of local bishops to erect monastic institutions respinded and all Developments away from Synodality taken by the West since the 1st Millennium to be scaled back. I would especially like to see a change in the manner of 'governing' the Eastern Churches change to reflect a needed view of the Communion as Collegial and not Authoritative. This will also help with regards to Ecumenism with the Orthodox.”²² A German pleads in the same direction, " that the tradition of synodality be strengthened again compared to the centralism invented in the 19th century".

First Vatican Council

From the point of view of the survey participants, the high point of de-synodalization is the First Vatican Council, prepared by the anti-modernist politics of Pope Pius IX. This council was meant to put an end to the long struggle between the pope and the council. The office of the Pope was not only defined as infallible in doctrinal questions, but also took on the characteristics of an absolutist monarch with universal Church-wide responsibilities, reflecting the conditions of a time that had passed. Infallibility and centralization were closely intertwined at this council.

From the point of view of those surveyed, this one-sided development must be overcome. What is expected is “ a turning away from the centralism of the papacy and the curia, an abolition of the dogmas of the 19th and 20th centuries, especially the dogma of infallibility”. The following comment, also from Germany, is similar: “ As in history, local and regional practice is needed, which is protected by extended particular law. It is about recognizing that the current form of the Roman Catholic Church is a product of the 19th century and thus reflects only a tiny part of the tradition... The primacy and infallibility of the pope must be redefined and then removes a major stumbling block of the Ecumenism out of the way.” Nothing less is expected than “ a correction of the wrong decision of Vatican I (infallibility and absolute primacy) and a cleansing of canon law”.

Insofar as the First Vatican Council stands for the centralization by which the competences of the local churches in Rome were bundled for survey participants, they consistently expect a corrective-continuing development from the synod. A man from Germany also outlines the possible consequences of such a decentralizing re-synodalization: “ My wishes: Strengthening of the local churches or liberation from the centralism of the 19th century, not least introduced by Pius IX. It must no longer be the case that every translation of biblical and liturgical texts has to be approved by Rome. The power of the nunciatures must be eliminated, they can only be supporters of the local churches, not guardians. The local churches should decide how the right of the congregations to celebrate the Eucharist on Sundays can be preserved. There may well be different solutions. Churches should only be big enough for the respective priest/church leader to actually get to know his fellow Christians. A separation of church leadership and priesthood. The diaconate of women should be instituted. It is now undisputed that this existed in the early church.”

Second Vatican Council

The emphasis on the episcopacy for the universal and the local church, thus the local bishops and their conferences, is one of the main results of the Second Vatican Council. Theologians today agree that the universal competence of the monocratically conceived papal office was balanced by the appreciation of the local bishops.

Many texts in the survey recognize the achievements of this council. At the same time they offer a critical evaluation of what has become of the Council in the years since. For commentators, the evaluation of the reception of the Council forms the starting point for how they imagine further developments and what role the World Synod of Bishops should play in this. A woman from Germany wishes “that we in the Roman Catholic Church finally get back to the discussion level of the late 1960s/early 1970s and finally go forward from there with the steps that are needed to transform the church from the 19th to the 19th century 21st century.” But that is no easy task. An American born in 1947 complains: “ The Church is filled with people who have a belief in the Church of 1950. I am a Vatican II Catholic who is watching the Church that I was so excited about and worked so hard for is dyeing There is NO ecumenism in the Church of my Diocese. I want the Synod to take a real stand on the changes of Vatican II. If the Church is really a Vatican II Church, crack down on these conservative bishops who want to go back to the pre-counciler Church. If I wasn't 74 years old in a pandemic, I would leave the Roman Catholic Church because it seems I wasted my most active 35 years in the Church. I am most discouraged!"²³

loyalty to the council

The respondents closely associate the Second Vatican Council with the pope who called this church assembly: “ The path of Pope John XXIII must be continued.” His strong images are remembered: “I expect for the Catholic Church that she tear down the walls and let air in!” “ The Council has opened the doors to the world. This has also been good for the Catholic Church. She discovered divinity in the fraternal churches and in other religions. She discovered the competence of all Christians based on faith, the lay apostolate. I expect that work on it will continue.” As at that time, a South Tyrolean hopes for an “a ggiornamento in the sense of the Second Vatican Council, opening – change of course”. Of course, " since the second Vatican Council there has been no courage in sight".

An Australian calls for loyalty to the Council and immediately unfolds what such loyalty could bring: “ I expect a restoration of fidelity to the spirit of Vatican II by a re-affirmation of the collegiality of the bishops, the co-responsibility of all the baptised for the church's mission. I expect a repudiation of the avoidance of this fidelity on the part of some on the ground that Vatican II was only a 'pastoral council', and therefore that its doctrinal pronouncements are not binding. I expect that synodality will be interpreted in the light of the signs of the times demanding an equal role for women in the life of the church including their admission to Holy Orders. I expect a recognition that the Holy Spirit leads the church as a whole in discerning and responding to the signs of the times, and that this implies that existing formulations of doctrine and practice are subject to review in the light of the signs thus discerned. I expect an acknowledgment that Vatican II had launched the church on a path towards recognizing that God speaks also beyond the boundaries of the Catholic church, and a commitment to furthering the search for his presence in those other sources.”²⁴

Achievements of the Council

Much of what was decided at the Second Vatican Council is on the wish list of respondents to the World Synod of Bishops: “Determinations on a course that is based on personal responsibility, subsidiarity and more confidence in the personal vocation of all believers; generosity to the forms chosen; Appreciation of lived diversity as a value; energetic return to the active reception of the Second Vatican Council, which was also interrupted on this point between about 1975 and 2013 and turned into the opposite." For a Catholic from Germany, the reception of the Council includes "that the general priesthood - as in II. uttered by Vatican Council - actually practiced". Another continues along this line, expecting “that the exalted position of the local Churches of Vatican II will be recalled and renewed. That the sister churches are at least invited as guests.” And one woman adds another point: “Emphasis on the episcopate for the universal and local church (weighting of statements from Vatican II, not Vatican I); orientation to the synodal practice of orthodoxy; more powers and decision-making powers for the bishops' conferences.” Only if the World Synod of Bishops courageously advances in these matters can “maldevelopments in the period between the fall of the Papal States and the Second Vatican Council be named and corrected”.

Disappointed council generation

A considerable number of those questioned experienced the start of the Council. There was a spirit of optimism in the Catholic Church. For many it was a ray of hope. But this has now faded. Some texts speak of “stagnation”. "Everything has been watered down." "It can be seen again and again that the results of the Second Vatican Council are being undermined." "Some things were simply interpreted away", which was made easier by the "vague formulation of the texts". There is talk of a “Ratzinger era” that must be overcome: “ I expect the synod to demolish the centralization of the Ratzinger era (the papacies of John Paul II and Benedict XVI) and to renew the wind of Vatican II in the Catholic Church."²⁵

Adopt and continue the council

But the dashed hopes are forged into powerful expectations: “I am finally awaiting the reforms that were prepared in Vatican II but not carried out.” A man from Brazil is confident “that the Patri Sinodali are humble enough to support the Vatican Council II and to work to ensure that synodality becomes a pastoral truth!" To get involved again in the Council would have a strong "pushing force" for the Church and could overcome the "systemic indolence, which very rarely does not exist in the Catholic Church. " overcome.

Pope Francis is now pursuing precisely this goal. ²⁶He spoke out clearly against making the Council a museum. For those interviewed, too, this offers a good opportunity to “reflect on the demands of Vatican II to respect the collegiality of the bishops and the responsibility of the local church by the Pope and the Curia”. "A renewal and internalization of the church in the sense of Edward Schillebeeckx (and similar) is urgently needed." A "real implementation" or " continuation" would be enough, notes a woman from Germany. Because " in my opinion there is so much synodality in it that there is no longer much need to look for new ways". So it can happen “that a jerk goes through the synod assembly or a clear, decisive appearance or a clever move that brings about a decision in which a radical new approach gets space. Or - through the action of the Holy Spirit - such a strong and convincing template for a future new way of 'being church together' (including decisions), which is accepted and implemented up to and including changes in church law. Dream goal: continuation of the Second Vatican Council.”

It is like a cantus firmus in the survey texts: "That we in the Catholic Church can take a step further towards Vatican II!" And because the core concern of the Council is the positioning of the Church in today's world, the Adopt Council resolutions, but, based on their inner logic, demand an “enlightened extension of the provisions of the Second Vatican Council into the present. Synodality would also have an identity-forming effect. In this respect, I also expect a reorientation that will satisfy everyone. On the one hand there would be the indispensable official authority, initiated by Jesus Christ, but on the other hand there would also be lived synodality, exemplified by the apostles. A “newly made possible joy of belonging to the Catholic Church/to a Christian Church, of celebrating communion/the Eucharist together” could grow. There would be a spirit of optimism like after Vatican II”.

It is likely that not all those gathered at the World Synod of Bishops will want to take this path. At least one woman from Austria hopes “that the future bishops will prevail. That they really see what's going on in the world today. That they in no way go back behind Vatican II. That decisions against the hierarchy decreed by Rome are made in a fraternal manner.”

Another Council?

Not everyone is of the opinion that a committed reception of the Second Vatican Council is sufficient. The situation in the world has changed dramatically since this epochal awakening. Climate change, migration, digitization are mega-challenges that the participants of the Second Vatican Council did not have in mind in today's urgency. Questions within the Church (such as the women's question) are also a size too big for a World Synod of Bishops.

That is why some survey participants expect “the convening of a council”. The World Synod of Bishops could give "impulses for a Third Vatican Council". Such a move could enable the Catholic Church to “finally arrive in the 21st century and face the problems (from global warming to overpopulation of the spaceship called Earth) of mankind. The Christian (man-made) teachings finally adapt to scientific knowledge (keyword: theory of creation versus theory of evolution). A Galileo was not recognized until 500 years later. Even for Roman cath. understanding of time to be far too long. We no longer live in the Middle Ages! My opinion: Christianity will be overrun by Islam in the long term and will ultimately sink into insignificance, not least because of the persistent reluctance to reform. The Roman Catholic Church is petrifying itself until it collapses!” said a committed woman from Germany.

Previous experiences with synods

When respondents formulate their expectations for the upcoming World Synod of Bishops, they like to refer to synodal events from the recent past, especially those during the tenure of Pope Francis. The not at all easy role played by the bishop of Rome in the expected synodalization is considered: How can the Catholic world church be held together in view of the synodalization? Not an easy task at all? One respondent writes: “Pope Francis supports the synodal path in the renewal of the local Church, but also urges the unity of the universal Church. The Pope also reminds us to think about evangelization.”

Looking back on previous synodal events discourages a Swiss: "When I see how things have gone since Vatican II and what the last synods have brought or not brought, I have no great expectations." A young man from Austria shows up when asked what he expects, disillusioned: "To be honest, not much. In my opinion, the last synods brought almost nothing. Great expectations in advance and a huge disappointment afterwards.”

The concerns of one interviewee from Germany are more fundamental. With this topic, the church is once again only revolving around itself, around its structures, and in doing so is losing sight of the oppressed world of today: " A lot of effort, little reporting, a lot of public disinterest, few consequences, especially in concrete implementation issues. The previous synods were only fruitful for a few church members. There were no major decisions on the burning issues, only flashes of hope that then culminated in disappointment and resignation. I fear the same with regard to this internal church issue.”²⁷

It could happen that there is little movement in the world church. But even then, the coming synod need not be in vain. Because, as one comment points out, "perhaps bishops will come back encouraged to look for local solutions".

It is a manageable number of synodal experiences that respondents in the study remember. A Swiss is confident. In accordance with the culture of his country, forms of synodal participation were also implemented in the churches. The church members vote on the financial matters of their parish as well as on the selection of a new pastor. The bishops are also elected. In his comment he sees Switzerland as a model for the World Synod of Bishops. He gets very specific and expects “ new impulses, advances, as we already know some of them in Switzerland. As the Synod of the Canton of Zurich, we decide on more than 60 million church tax dollars every year. The vicar general has little say and the bishop nothing. He receives as much money as we, about 95 out of 100 members of the Catholic synod elected by the people, decide on our budget.” Others cannot base their judgments on such good synodal experiences . The family synod has sobered an Italian. A German is disappointed by the youth synod. A Spaniard, on the other hand, at least praises the planned synod theme and justifies this with good experiences in the churches of Germany or Australia.²⁸

synodal path

Several respondents from Germany take a look at the synodal path of their church. This was opened in 2019. It is seen as an attempt to regain lost faith in the church on the abuse issue. For this purpose, structural causes of abuse should be researched and eliminated synodally.

A letter from the Pope to the synod with the warning not to take a special path in Germany irritated some respondents and consequently also dampened expectations of the World Synod of Bishops: "According to the current status and the Pope's declaration on the German synod, I expect only a minimum of useful decisions .” Behind the Pope’s letter and a warning of democratization that was later expressed in a video message, ²⁹one interviewee from Germany locates a lack of “Roman willingness (even if the Pope wanted it) to enforce synodality (see Amazon Synod; German attempt to establish a synodal process to tackle, but the Roman interventions without prior dialogue)". On a positive note, someone expects the World Synod of Bishops "that the synodal aspirations of the German Church will be recognized". However, another interviewee from Germany fears that “this world synod of bishops will definitely come too late for the so-called synodal path and its reform efforts, if, for example, the congregations from Rome continue to slow down the synodal path in such a paralyzing and disrespectful manner”.

The survey texts on the synodal path in Germany show that there are not only differences between Rome and the Church in Germany with regard to synodality, but also within them, and this applies to bishops, priests and lay people. “The first (German) bishops have made their way towards synodality and are experiencing a lot of opposition from their colleagues.” A man from Germany is fundamentally opposed to the consultation process and chooses sharp words: “The 'synodal path' is developing an aberration caused by lay movements.” Nevertheless, another interviewee at the World Synod of Bishops hopes for “a courageous appearance by the German bishops (at least most) for what was decided during the synodal path in the German local church”.

Rottenburg and Würzburg Synod

Individual interviewees from Germany go back a little further in local church history. Someone can imagine a " recommendation for local churches ³⁰to follow the Rottenburg model, in which the believers are not just the flock but, as the baptized, share responsibility for the church in their respective communities".

Some of those interviewed also remember the synod in Würzburg (1971-1975). On this, the resolutions of the Second Vatican Council were implemented in the life and work of the Church in Germany. It was attended by lay people, women and men, as well as ordained of all levels. The members of the synod sat in alphabetical order in the synod hall. The results were voted on as in a parliament.

As with other post-conciliar synods, Rome intervened in the resolutions and prevented sensitive points for the Church in Germany from being put into effect. This approach left deep scars on many respondents. One of those affected writes in his comment: “Based on my decades of experience and disappointments, I do not expect any fundamental change in the balance of power in Rome: To this day, the old cliques 'slow down' the Pope in his honestly perceived efforts. I've given up hope that anything fundamental will change. And even after forward-looking and groundbreaking resolutions, these will – like so many in all previous decades – disappear into the drawers or be boycotted until they have been forgotten (see Würzburg Synod, etc. The series could be continued) .” Another German Catholic expresses a suspicion: “I consider such 'events' partly as reassurance for the laici (they are then allowed to have a say – they cannot decide). Proposals are (cf. Würzburg synod, etc.) filed away in Rome or elsewhere.” Another interviewee sees it similarly: “ New beginnings were expected from all synods at all times. The previous interplay of official church violence and synodal resolutions was more such that the decisions made were published and then gathered dust on the shelves as a book. The example of the Würzburg synod shows that the members of the synod in particular were enthusiastic and that local bishops and especially their successors often did not even know that the synod resolutions were far ahead of their current discussions.”

The comment of another contemporary witness from the church in Germany sounds disappointed: "If the Roman Curia does not decide to change the canon law in such a way that a synod is - in the sense of the canon law - a 'legitimate and decisive body of decision-making and the participation of all Believers' is, I fear, this process will end like the 'Würzburg Synod' - several concerns of this synod were not reacted to, not even answered. If such miscommunications arise again, that although joint advice is possible and that many people have committed themselves to it with (lifetime and free) time, imagination and energy, but that the clear to unambiguous results, votes, recommendations go unheeded, then the will to be innovative and reformatory in and with the church and to behave in a critical, solidarity and solidarity-critical manner and to remain in the church - despite everything and everything - is precisely among those who not only want reforms, but also (can) put it into practice, finally over. The same begins when certain questions and theological topics are not allowed to be put on the agenda from the beginning and when this synodal path with its votes are ultimately only suggestions without any relevance for the local bishop or for the bishops. ME we need a reform of the head and limbs and that means that a lot of things have to be thought of in a new and different way – the new wine doesn’t fit into old bottles and new ideas don’t only come (if at all) from old men’s heads.”

So just “a lot of paper, nice statements, little realization and a summary that leaves everything as it was, unnecessary costs, since the implementation of the synod will be zero. See Würzburg and Amazon Synod?”

Amazon Synod

The last comment already builds a bridge to the synod that apparently aroused enormous hopes in many survey participants and ultimately disappointed them: the synod for the Amazon region. Pope Francis summoned her to Rome in autumn 2019. Her theme was: "Amazonia: New Ways for the Church and an Integral Ecology". In April 2020, Pope Francis then published his post-synodal exhortation "Querida Amazonia". This synod, which is limited to one region in Latin America, has a strong response in the survey. Some do some sort of remote evaluation. Here are the important results:

The initial intentions were good. There has been vigorous deliberation. This will also be the case with the World Synod of Bishops: A man from the Netherlands assumes, “ that like the Amazon Synod the initial intentions will be good, the advises given (alas, only advises, no decisions!) will be fine” ³¹. A woman from Canada points out, “ indiginous people from the area were represented” ³².

The remembered positive aspects of the Amazon Synod are, however, sparse. Negative comments outweigh. A respondent from Austria feels " still frustrated by the Amazon Synod". The composition is insufficient for a Canadian: “I would like to see decisions made with full participation of the entire Church. This would include laity, youth, priests and deacons.” ³³A Swiss woman who is used to participation misses women in particular: “ In order for something to change, the composition of the synod would first have to be changed, ie men (bishops) and women are represented halfway equally at the synod – including the same right to speak and vote.”³⁴

Most of all, however, many respondents were disappointed that the synod actually did not change anything. That reduces their meaning to a "pure alibi exercise". “ Amazon Synod – what has changed?”, notes a woman from Germany. A woman from England, on the other hand, comments in her comment: "I'm not very hopeful that the Synod will change anything at all. The Amazonian synod has changed nothing."³⁵

A Swiss woman expresses the fear that ultimately " Pope Francis will not or cannot change anything". According to another text, "there will be just as little out there as from the other synods under Pope Francis". This is also due to the fact that "the Roman structures of the synod prevent a real exchange and the synod has no decision-making authority. As was shown at the Amazon Synod, the Pope can then easily quash important concerns of the synod.”

According to several comments, this applies to the role of women in the life of the congregations as well as the consecration of married men with a proven track record in the Amazon region, which was discussed in the context of the synod. “Pope Francis announces a lot, gives a lot of valuable impulses, but when it comes to implementation, little happens; To put it sarcastically, Francis does not believe in infallibility. Otherwise he would say every now and then. I am Pope: that's how it's done. What was it like with the viri probati in the Amazon?” It is striking what Pope Francis complained about in view of the ambivalent reception of his letter, that too little consideration was given to ecological issues in the available comments on the Amazon Synod.

One interviewee from Germany sees the expected Catholic normal case in that nothing will change: “According to my experiences and observations, too much is said and too little is actually implemented or carried out, examples: youth synod, Amazon synod, commission for diaconate of the woman, etc.” The Dutchman already quoted is looking for an explanation for the fact that “in the end nothing will change. Perhaps the Roman Catholic Church is a too large ship to make a turn. A solution might be to take a more regional approach, inviting and encouraging certain parts of the church, especially those that are in crisis (Latin America, Western Europe) to take innovative steps.”³⁶

One of the outcomes of the forthcoming World Synod of Bishops is that one interviewee from Germany can imagine a “continuation of the (aborted) synodal process in South America” as one of the results of this line. A Swiss man from Graubünden addresses his concerns directly to the Pope: "Holy Father: My wife (trained catechist in the mid-70s) supports your idea of caring for experienced, established men and women with priestly tasks in Latin America in order to counteract the shortage of priests. and I with full conviction. – God bless you and your work.” So far, of course, “not even the Amazon Synod has brought anything new” with regard to the priesthood. The success of the coming synod will therefore be measured by many on whether there are " concrete decisions that are also reflected in canon law".

The experiences with previous synodal events since the Second Vatican Council are therefore mixed. If there was still a spirit of optimism at the Würzburg Synod, this seems to have evaporated for many, despite the encouraging performance of Pope Francis. And yet creative suggestions are being made as to what could overcome the disappointing stagnation.

Part 2: Mind and Structures

In the following analysis of the data, it is important to use the text to show what positive expectations the respondents have of the World Synod of Bishops. These are rooted in what synodalization means theologically and practically for those interviewed. This reveals two ultimately inseparable but distinguishable dimensions:

First, there is the spiritual dimension: it is desired that the church (finally, again) becomes what it is in its innermost being: a common spiritual path, a σύν-oδος, and that in a community in which everyone is “on the ground born again in Jesus Christ, enjoy true equality of dignity and vocation” (CJC can 208, LG 32). The church can only become essential in this way, however, if the spiritual presence, which is promised to the whole church in all its members and local church fractals, permeates the life and work of the church. A synodal church is therefore determined by the gift of the Spirit of God to all its members, which demands that all listen to it. But it also follows from this that everyone listens to one another what the Spirit of God is saying through the many spiritually gifted pilgrims.

In addition to this spiritual dimension, however, there is a structural dimension. Listening to God's Spirit is all the more likely to happen when it is done in an orderly manner. Binding structures of listening and listening to one another, independent of the benevolence of open-minded persons/officials, are therefore needed in the community. And because important decisions for the life and work of the church have to be made all the time along the way, regulations for decision-making are also needed. The following questions need to be answered: How are decisions made? How are the affected members of the church involved in them effectively and sustainably? What is the role of those in office in the Church? How are officers appointed? How do the people of God and the office play together in everyday life - and this in all areas: in preaching the gospel, in the celebration of worship, in formulating doctrine and morality, in diakonia, be it helpful or political, in the administration of the finances? And not unimportant: What role do those experiences play in the cultivation of decision-making processes that church members bring with them from secular areas (such as politics or work) into church life? Can the church learn from such experiences for its spiritual decision-making processes?

A look at the discussion about synodality in the study shows that there are typical accents with regard to these two dimensions.

Some focus primarily on the structural dimension and call for a modernization of the decision-making structures in the (Catholic) Church. These thoughtful people draw inspiration from positive experiences in work and society, and see them as signs of the times that the Church cannot ignore.

Others emphasize the spiritual dimension, looking for ways in which church members listen to God's Spirit in an orderly manner, how to organize an orderly listening to one another's spiritual experiences, and the role of ministry in this spiritual process.

It often happens that in the course of these two emphases, the other dimension is lost sight of or even devalued. Then there is a mindless structural debate that easily degenerates into a power struggle. Or there is a spiritualization of the concern, which ultimately has no consequences because there are no structural precautions - even supporting the spiritual processes.

So both are needed, a kind of incarnation of the spirit of God in human-social form, and that unseparated and unmixed. It takes a creative interplay of spirit and structures. This is the only way to prevent structures from wiping out the spirit or, conversely, the spirit from disappearing in the unstructured.

A look at the history of the church shows that structures have always developed over time that have been cast in a binding legal form. However, these structures have constantly evolved over the course of two thousand years. Precisely those who still believe today that God's spirit not only inspires the world but also the church patiently ask whether the interplay of tradition and the signs of the times could lead to a further development of the structures for the church in today's world must come.

Could it be that some who do not want such a development of appropriate structures for a Church of the Spirit today, because the traditional structures secure them power and influence, deliberately spiritualize the concept of synodalization? Doesn't a one-sided reference to the spiritual side of synodality run the risk of legitimizing the status quo? Pope Francis' insistence on the work of the Spirit can also be misunderstood in this way (against his intention): because the Spirit of God also forms (theologically speaking) the structures of the Church and its law.

synodal spirit

More space for the spirit: ecclesiological foundation

Many texts show that the interviewees provide good theological justification for their expectations after synodalization with an affinity for democracy. Such theological arguments for the hoped-for synodalization are now being worked out from the comments of the survey. It turns out that the interviewees are not concerned with a power struggle between lay people and the clergy, who were called the "enemies of the clergy" in a letter from Pope Boniface VIII from 1296 "Clericis laicos". Nor is it about a power struggle between women and men.

For some, the program is rather “a democratization with a lot of freedom for the work of the Holy Spirit in the Catholic Church. The Spirit blows where it wills, not just under the Pope's miter.” The goal, then, is that the Church should become what it is: a community on the way, inspired by the Spirit of God. It is primarily a theological struggle, which, however, does not leave the traditional power structure in the church untouched.

More space for the mind

The church needs “a tremendous nudge towards more confidence in the work of the Holy Spirit in our church. We are all baptized and thus called to be kings, priests and prophets and thus also called to actively participate in community life and to have a say in decision-making.” The synod must therefore be “guided more by the Holy Spirit and less by tradition and power!” Decisions about and in the church are mastered from the dominant monarchical to the communal principle of all church members. In the course of the hoped-for synodalization, “clear steps are being taken towards realizing the common responsibility of the people of God for communicating the gospel”. “Christians are baptized to be kings, priests and prophets. Every single Christian has responsibility for the future of the church. The ministers are not just the church, they are no better than any individual Christian. Away from officials thinking they are something elitist.”

This spirit work is taking place in all church members. Synodality thus opens up the possibility “ that space is given to the work of the Holy Spirit in all whom HE calls to it”. In this way, “ more weight can be given to the 'sensus fidelium' in the overall Church”. "Clear steps are being taken towards the realization of the common responsibility of the people of God for the communication of the gospel". A comment reminds that the common task is that " Christians and communities and their commitment to the weakest in our society" make themselves strong.

But it doesn't stop with just pointing out that " synodality is a basic principle in the Catholic Church". Some comments make practical suggestions. A younger woman from Germany demands " that the diversity of God's people become visible in the synods, no one may hold higher voting rights or even final decision-making powers qua office!" It is also not enough if only the established "honorary office holders" participate. A woman from the United Kingdom points out: “ I expect to see a real cross-section representation of The People of God, including young and old women and men from all walks of life at the grass roots level. I don't mean the 'natural inclusion' of just the well known in the Parish! eg the ones who always end up doing everything – at times this becomes a power issue! No there's the need for an open invitation to those of us who would love to offer a contribution to this Synodal process."³⁷

A strong motivation to embark on this path of synodalization could be “that the bishops finally understand that a problem is far from being solved with a word of power, but that the kettle is really starting to boil because the majority is not heard and respected . In this way, the Roman Catholic Church could finally say goodbye to absolutism and arrive in modern society. Monarchies are very antiquated and their justification is no less questionable. And in all of this, the Church can finally acknowledge that God does not skimp: 'on each one of them' the Spirit alighted (Acts 2:3c). The Spirit works in the church, not (only) in office. In such a development, the fallacy that the church is not a democracy could finally be uncovered. This assertion comes from a time when only monarchical structures ruled, and therefore democracy was simply unthinkable; and it is based on a false image of God, for God is a God who has redeemed us. The Christian God is 'like a slave' (Philippians 2:7) and certainly not a ruler. These ideas are relics of traditional religions. Jesus is our Lord, but his yoke is light. He does not command, he calls. God is not the supreme authority represented by earthly authorities (more badly than right), but the supreme goal, the goal and origin of all of us.”

opinion on the spiritual process

For two thirds of all respondents, synods are spiritual processes. So the Pope has a strong tailwind for his vision. 65% believe: " Synodality is a spiritual process ". Approval for the Ignatian method of discerning spirits, for which there was a special charism in the church at Corinth (1 Cor 12:10), is even higher. The solution to pending issues can be found with the help of this spiritual instrument. 73% agree with the sentence: “ Synodality seeks the work of the Holy Spirit through his Church with the help of the discernment of spirits. The result does not have to be unanimity, but rather unanimity: “ Synodal processes strive for unanimity, but not unanimity. “ (70%)

Synods are thus on the trail of the work of the Spirit of God. Inasmuch as everyone is given this spirit as a member of the Church, " every baptized person is called to active participation in the Church " (90%).

The respondents' agreement with these sentences on synods as spiritual processes varies, although the majority agrees strongly. But there are also those who disagree with individual sentences. A statistical pooling results in the three groups of unspiritual (10%), spiritual (44%) and highly spiritual (46%). For the unspiritual, synods are more of a democratic aberration in the church. Opponents of synodality see synods in this way. Inasmuch as authoritarian-minded respondents are not in favor of synodality, it is not surprising that they also have an above-average proportion (at 30%) who disqualify synods as unspiritual processes.

Shaping and living the church

"Synodality is a tried and tested means of shaping and living the church," said a woman. Different images of the church, which are currently working against each other, can come together: “ The different and sometimes contradictory view of the church, its reason, its being and ought as well as its goal becomes clear. If there were more unanimity here again through a synod, that would be good.”

The decisive factor is the insight that " synodality is an opportunity and not a danger - founded in the nature of the church and of being a Christian! " the 'skin' of our belief in the spirit possession of every baptized person,” writes a man from Germany in poetic language.

The commentaries recall the theory from practical ecclesiology that there is a “basic pastoral schism” in the (Catholic) Church that has grown over time ³⁸. The charismatic ecclesiology of Paul's letters (1 Corinthians, Romans), in which leadership is mentioned as a subordinate service charisma (1 Cor 12:28), became a priestly church of estates with a division between clergy and laity. In the course of this development, the clergy absorbed all the charisms like a sponge. In modern times, when the clergy faced difficulties after government support for evangelization was reduced, they began to delegate some of their duties to collaborating lay people. In wealthy local churches, the pool of active people was increased by theologically educated lay people, both women and men. The priestly church modernized itself into an expert church, which is characterized profane-sociologically as a service church. Only the Second Vatican Council returned to the early church model of the people of God. The true equality of dignity and calling of all on the basis of baptism again became the ecclesiological basis. As one commentator notes, this led to a "breaking of the dogmatic fixation of hierarchy, to a re-integration of the ecclesiastical ministry into the congregations, to the primacy of the general priesthood of all over the various special ministries".

After all, it was an ecclesiological decision of principle, which, however, still awaits its practical implementation. The pastoral schism is still firmly anchored in some structures as well as in the consciousness of clergy and laity. This is probably also favored by the fact that in some local churches the laity buy themselves free from their responsibility for the life and work of the church through a church contribution, a church tax, and expect (as they rightly think) that the pastoral experts do their job professionally make; you pay them for that too.

One aspect of the persistence of the basic pastoral schism is that presbyteral tasks are still (reluctantly) delegated to lay people, such as funeral services, marriages, baptisms, and sometimes the leadership of congregations and church communities. That would not happen, as theologically sensitive observers rightly say, if there were not a blatant shortage of available priests, which will become catastrophically worse in some regions of the universal Church in the coming years.

"True synodalization" could be a practical step, according to one comment, " to overcome the schism that exists between officials and laity". Along this path, "clear steps are taken towards realizing the common responsibility of the people of God for the communication of the gospel". “Christians are baptized to be kings, priests and prophets. Every single Christian has responsibility for the future of the church. The ministers are not just the church, they are no better than any individual Christian. Away from officials thinking they are something elitist.”

deepen official theology

Church - priests - lay people form a kind of triangle in theological reflection. If a change occurs at one corner, this also affects the other two corners. Lumen gentium makes such a change at the corner of the church. The church is no longer a priest, but sees priests and lay people as equal in their dignity and calling, despite all the differences in their tasks. Based on this conciliar ecclesiology, a commentator may write: “Christians are baptized to be kings, priests and prophets. Every single Christian has responsibility for the future of the church. The ministers are not just the church, they are no better than any individual Christian. Away from the ministers thinking that they are something elitist.” Synodality is a moment in the transformation of the Church in terms of Vatican II ecclesiology. But this inevitably leads to a new reflection on the office and its authority in the church. An “ intensified exchange on the relationship between synodality and (personal) authority” is required .

Synodalization in no way leads to the abolition of leadership. Rather, synodality requires more, but at the same time a different form of leadership. To put it in terms of organizational science, management becomes a service to the vitality of the organization. Office changes from dominion to service, and is thereby Jesusified (cf. Phil 2:6-11). "Any involvement is always a service to others - no privilege or merit."

One contribution considers it necessary "to develop a new and thus biblically based official theology". Ministers have no authority over the laity, but share it with all the baptized in a well-ordered manner. In a commentary it is very wisely formulated that “the office is called into question in the best sense of the word by the cooperation and joint responsibility of lay people in management functions: Not in the sense of abolition or disdain!” “The question about the actual Being and the mission of the office arises! This relieves all members of the body of the church on the common path as the people of God.” It becomes clear “that the importance of the spiritual ministry is viewed as one gift among many gifts of equal importance and that the paths of access are opened up for all people”.

From these considerations, the irritation caused by “The Instruction on the Pastoral Conversion of Parishes”, published by the Congregation for the Clergy on July 22, 2020, can also be understood. The criticism of one interviewee from Austria is harsh: "The Vatican document from the summer can only be seen as an embarrassing withdrawal strategy by the Vatican authorities, which would / will only lead to committed baptized and confirmed people withdrawing from the parishes, that The credibility of the office is weakened and the parishes become independent and are removed from the official church/universal church – which I expressly do not want to develop.

synodal structures

From these theological foundations of synodality in a pneumatological ecclesiology, according to which “the revelation of the Spirit is given to everyone, so that it may benefit everyone” (1 Cor 12:7), practical consequences are derived. From the spiritual arises the structural dimension. This concerns the question of who should take part in a synod and how the processes, especially the decision-making processes, should be structured.

Expansion of the circle of participants

The structural aspect includes, first and foremost, the demand by many for a substantial expansion of the group of participants. This is also shown by the overwhelming agreement (81%) of those questioned with the statement: “ In the future, not only officials will participate in synodal processes, but also christifideles laici (lay people) with a seat and a vote . ” Because, according to 90% of all those questioned: “ Each Baptized persons are called to active participation in the Church. ' The maxim of the Decretum Gratiani was also applauded by three quarters of those questioned (73%): ' What concerns everyone should be decided by everyone .'

Ecclesiologically it is clear for the Council generation, as well as for Pope Francis, that synodal processes are carried out by the people of God and not only by their ordained ministries. It must therefore be ensured that future synods, conforming to the ecclesiological standard of Lumen Gentium, adequately represent the whole people of God. Of course, bishops can also come together alone and consult with one another as colleagues. But collegiality among the bishops is not yet synodality among the people of God. In addition, according to most respondents, the meeting of bishops alone is no longer sufficient when it comes to important matters that affect all church members: " It is important to me that those affected (members of the church) are made involved."

Lay people: men and women

The relevant statements are unmistakably concrete: "I expect that not only bishops, but also priests and deacons and so-called lay people with the right to speak will be involved." This is not possible without "finally really courageous steps towards synodal practice; at the same time I'm very skeptical because the members are on average overaged, anxious and live in a 'celibate bubble'; there is a lack of younger people and at least close to 50% women as participating members”. A Swiss with synodal experience pleads in the same direction: " I expect that men and women, 'lay people' and clerics are equally represented at the synod." A woman from Germany specifies: " I expect that the participation of lay people in synods will make it possible and their role is clearly defined. This also includes a stronger representation of women at all decision-making levels”. Similarly, another Swiss woman: “ Men (bishops) and women are represented halfway equally at the synod – including the same right to speak and vote.” This is also essential for a man from Germany: “The women must be in the synodal assemblies in equal numbers like the men are represented.” And that “ with a seat and (!) vote”. A younger woman from Liechtenstein tops the demand for women's participation when she expects "that there really will be a synod with all believers - and not just with the bishops - we need the votes of the believers - especially the women. If the women are not heard at this synod, we no longer have to talk about the future of the church .” A German criticizes the consideration given to religious women. If the expansion of the synod participants does not succeed, " the whole thing will probably become an alibi event".

Involve other churches

The return to the question of which extended group of people should be included in the coming World Synod of Bishops can be made here seamlessly. As with the processing of the women's question, the group of desired synod participants will be expanded again with a view to the coming church assembly: " Representatives of the other Christian churches will be invited to the synod assembly ." A woman from Germany specified and would like the "participation of officials and committed lay people from other churches with the right to speak”. Members of churches who have experience with synodality can provide valuable impulses: “Personnel with synodal experience from ecumenism should be there as advisors, sent by their church.” The World Council of Churches is mentioned as an example. This “has greater lay participation. But its structure is not tied back to local structures.”

Good chances for expansion

Will such an indispensable enlargement of the circle of synod participants take place? After all, Pope Francis has already encouraged the upcoming church assemblies in Latin America ³⁹and Italy ⁴⁰to implement lay people in the synods. He himself has set a globally recognized sign and appointed the French nun and theologian Nathalie Becquart as sub-secretary of the World Synod of Bishops, with a seat and a vote.⁴¹ This could also alleviate some of the concerns of a French woman who has few expectations of the upcoming synod: "Because during the synod, the decisions will aim precisely for almost unanimity, and in any case the participation of the laity - if there is any - will never be at the same level as that of the bishops."⁴² Of course, this can only be a start. For what is the voice of one woman compared to the overwhelming majority of male bishops! At least the principle has been broken. A precedent has been set. In principle, it is possible to expand the group of participants .

This expansion of the synod participants is underpinned both theologically and spiritually by many respondents. As the Pope complains, the entire “infallible” people of God must be involved. Then, as one interviewee from Germany puts it, "the Holy Spirit could lead the assembly under his power to just and future-oriented developments in the church". This presupposes that everyone listens to one another, including the bishops to the lay faithful. “ I would like there to be a real listening to the laity and the grassroots parishes. Too often the formation of clerics and bishops leads to condescending listening.” In order for this to happen, careful attention should also be paid to which lay people participate in the synod. Not everyone would be suitable: “Too often the chosen laity are already in collaboration with the clergy in a group think. Nothing really new comes out of it. I feel alienated from some of the debates of another century, and yet I am deeply committed by my baptism. The complexity of today's life demands more than a synod. It requires a true synodal transformation,” ⁴³said a Swiss woman. A woman from the USA meditates in a similar direction: “ In theory, a World Synod is a wonderful idea. However, I think it would work best if it includes not only Bishops but representative, qualified by experience lay people. If done well, it can inspire us all to listen better to each other and the Spirit of God. This means better decisions and better commitment and involvement of all in the community of faith.”⁴⁴

levels of participation

With a view to the upcoming World Synod of Bishops, the respondents are not only concerned about the number of participants, but also about the role that should be played by those who are supposed to expand the circle of bishops from all over the world. The concern is presented in a variety of terms. These form a ladder of growing participation, so to speak: It is a topic that the Pope has included in the topic of the announced World Bishops' Synod, which reads: "For a synodal church: community, participation and mission".

What is suggested in the comments on this sounds like a crescendo from the soft “please take us lay people, women and men” seriously as the baptized to the loud “We claim the right to decide”! Normally this should be done together with ordained people. However, there can also be (emergency) situations in which representatives of the people of God decide alone, i.e. without the pastor. As an Austrian Catholic writes, it is about an “upgrading of us ordinary but baptized Christians in the decision-making area of the church at all levels”.

It is expected that “women and lay people are not only instrumentalised for what is needed at the moment, but also for decision-making competencies and autonomy”. This requires a “strengthening of the rights of all the baptized: veto of the believers, legal recourse against positions of power; The voice of all also shapes beliefs”, but also a “strengthening of the role of all bodies in such a way that higher levels, including hierarchical authority, cannot automatically overrule the subordinate bodies automatically and without justification.”

One aspect of the development is "that decision-making processes become transparent and comprehensible". One interviewee from Austria demands "insight into all decisions of the official church and approval by an elected church parliament".

With the help of original texts, individual stages of participation are now presented, to which the church community is to rise. They show the strong desire for the unsynodal period to pass and a time to dawn when all of God's people will "decisively" determine the course of the Church through these rapidly changing and increasingly challenging times.

Involvement, Participation, Advice

A first step on the ladder of participation should have been part of everyday planning and decision-making in the Church at all levels since the Second Vatican Council. Ordained decision-makers are to listen to the advice of the community for which they have been given responsibility. This was justified by the fact that integration into the church not only enables participation, but also obliges it. It is true that every church member is provided with goods of salvation and the Word of God free of charge. At the same time, everyone is expected to care about the community, its life and ministry and to actively contribute to it - not just the church contribution. In addition to such ecclesiological arguments (“that the people are included, we are priestly people, children of God”) useful ones are also put forward: “lay people are grounded and can bring more practical situations and concrete examples”. They “know and understand the perspective of the people”. A woman from India therefore expects, “ that Synodality will incarnate the Church in the concerns of humanity, through the wider involvement of the People of God and especially women. This is the only way the Church can become Good News to the World and fulfill her mission."⁴⁵

To ensure that listening takes place in an orderly manner and is not left to chance or the good will of the ministers, committees, councils with the right to be heard were set up at the Council. Advice on financial and pastoral matters is mandatory.

It is all the more astonishing that the demand for inclusion, participation and advice in the survey is so frequently and also impatiently put forward. One woman expects from the synod “more involvement of the parish councils and committed lay people in decisions up to and including liturgical processes while preserving and promoting the message of Jesus”. What is needed is the "opening of a permanent discourse between lay people/believers and church officials about the nature and goals of religious coexistence on the basis of the Gospel", but also "about the raising, use of target setting of resources (time, space, money, personnel, know-how, spirituality). In this way, the church community can “feel together what is going on, let peace and love be experienced”.

A number of comments highlight a fundamental dissatisfaction with the gremial deliberative concept of the Second Vatican Council. Fifty years of experience with the pastoral bodies (parish councils, diocesan councils, priestly and lay councils) seems to have accumulated dissatisfaction. For many, the advice seems too disconnected from the decision. In order to bind the two more closely together, a "progress from (co-)advisory structures to (co-)decision structures" is expected from the synod. A German Catholic writes in capital letters: "MORE REAL CO-DETERMINATION OF LAY COMMITTEES!"

The Catholic Church has much to gain from such progress. Through participation, identification with the church can be strengthened and deepened. In doing so, “the realization will apply that participation up to the right of co-decision can possibly be more extensive in the debate. However, identification with the resulting action is growing.” In all of this, the church “can learn from the secular world, where participation and co-determination, encouragement of self-organization and flat hierarchies lead to good living conditions”. In one text there is a hint of what to fear if this progress in the participation of God's people does not come soon: "Without participation the Church is doomed to die."

joint responsibility

Some respondents are therefore no longer satisfied with the involvement in decision-making processes in the form of advice after fifty years. They climb a step up the ladder of participation and demand co-design (of the processes), participation, a say with an impact on the decisions. It is an involvement of the laity that "leads more closely to shared responsibility and shared leadership in the church". A man from Austria can imagine a mixed form in such a way that "interested laypeople are actively involved in development and decision-making processes, but the final decisions remain within defined church structures, in analogy to successful companies". Similarly a Scot: "I expect the synod to expand lay involvement in the decision making processes of the church."⁴⁶ "To be empowered as responsible Christians to actively shape the church" is the clear wish in many statements.

co-decision

Participation in the processes in which decisions are prepared is not enough for others either. You climb one step up the participation ladder. They demand (in an orderly manner) a “right of co-determination” for all members of God's people. Every vote counts equally. This already applies to the group at the coming synod, which has been expanded beyond the bishops. For a woman from Germany it is clear " that all those involved in the synod are seen as equal with their voice and have the same voting rights". The synod will then not be a “clerical decision-making conference”, but “all the baptized will also have a vote”. This also leads to an expansion of the concept of synodality, as an Australian explains: “ That the notion of synodality be extended to the inclusion of all members of the church in decision-making. Synods are not just for bishops, but for all the faithful.” ⁴⁷One interviewee from the USA expects a development in this regard at the synod: “ I hope that the move towards synodality is supported by the vast majority of bishops. That all baptized or their representatives have not only a consultative function but also a determinative function. That especially the Vatican is given a supportive role and not a determinative role. This code termination also applies to discerning faith and morals. ”⁴⁸ "A radical turn towards more co-counseling and more participation of lay people in the church" can be "a strong signal for a church that is oriented towards the people". The desire of many study participants can be reduced to a simple common denominator: "not just advice, but also decisions".

If the competence of the laity changes, if their demand for decision-making competence is accepted, then the question of the role and responsibility of the officials still arises. A German, who assumes that co-decision by lay people will be implemented at all levels of the church, proposes a right of veto, within the framework of which the respective higher level is required. He stands by "more co-determination for laypeople, but with the possibility of a veto for the teaching office - for decisions at parish level by a committee in the diocese, for decisions at diocese level by a committee of the bishops' conference, etc."

The study participants also thought about the areas of church life and work in which decision-making authority appears to be particularly important for the entire people of God. Ultimately, no area is excluded: the formulation of doctrine and morality , of " liturgical processes", of " nature and goals of religious coexistence on the basis of the Gospel"; from the "raising, use of goal determination of resources (time, space, money, personnel, know-how, spirituality)". “Lay people are trusted to be able to have a competent say in the practice of their faith and how it is passed on.” Such broad decision-making powers, however, caused skepticism among a concerned Catholic from Germany: “Lay people cannot decide on doctrinal opinions. What decisions should it be about?” And a woman from Bavaria points out that a synod can definitely make majority decisions, “ but only with the consent of the Pope on questions of the creed and the doctrine of faith and morals”.

elect a pastor

For many, the selection of the ministers responsible for their area is important, especially in the immediate vicinity of the parish. A woman expects "more participation in important issues such as pastor appointments, parish mergers, more decision-making options for what a parish needs on site, regardless of whether it is about buildings or pastoral work". The parishioners must be given the opportunity to “take decisions that affect the congregations”. This means that lay people are actually involved in the leadership of the parish. A look at the Protestant sister church makes a younger woman jealous: “It would be wonderful if parish councils were given real decision-making authority, for example about the appointment of clergy, as is the case in the Protestant church. In addition, decision-making processes should generally take place democratically, with lay people and full-time employees of all genders together.” “Actually, that's how it is in reality,” reports a woman from a German parish with satisfaction. Given the shortage of pastors, one interviewee thinks it makes sense if “congregational teams and parish councils can make decisions without a pastor”.

Bishop (de)election

It is not only at the parish level that the members want to be decisively involved in the appointment of their pastor (which is the norm in Switzerland). Many are convinced that the people of God also have the right to elect their bishops and, if necessary, to vote them out. "The ideal would be the introduction of elections for the presidency (priest, bishop, pope)".

The Pope is already being elected. The further question must therefore be: Who elects the Pope? And how can the people of God be better involved? The pope is not the pope of the cardinals, but the bishop of Rome and as such he - " honorary chairman among the patriarchs" - presides over the church and all of Christianity.

In any case, some call for a “radical change in decision-making processes. Laity must always be involved by choice at all levels of the Church. Pastors and bishops must be appointed by election. The leadership of the parish and diocese must be collegial with lay people. The concentration of power on bishops and pastors must be broken.”

In concrete terms, this could mean for the local bishops: “The bishops are elected by a synod (or diocesan council, perhaps church parliament) composed of priests and deacons as well as lay people (married/unmarried women and men, religious sisters and brothers). If possible, committed Christians from different age groups and professions should be represented”. No one should be able to become a bishop against the will of the diocesan people. It is reminiscent of the practice, which is by no means alien to the Christian churches, of asking the assembled people before the ordination, even during the ordination liturgy, whether the candidate is worthy: “Aξιος εςτίν” (“Axios estín?” Is he worthy?) of the consecration of bishops in the Greek-Catholic Church, and just as often the people replies (if they agree) "Aξιος εςτίν!" an Austrian.

People from local churches who have had bad experiences with bishop appointments in the recent past even claim the possibility of being able to “deselect” a bishop if necessary: a possibility that the Pope has repeatedly practiced in the course of dealing with the abuse. "Rapid decisions by the Vatican in the case of bishop misconduct" are welcomed. It is an expectation in several comments "that lay people (the church people) have the legal opportunity to depose a bishop if necessary". Some also raise concerns as to whether offices should not only be assigned for a limited period of time.

The local church election of candidates for the office of bishop is established law in some areas of the church (e.g. in Switzerland). These examples not only show that it is fundamentally possible to have bishop candidates elected and at the same time that a consensus is being sought with the church leadership in Rome, for which there are also different historically grown models. The process does not have to go smoothly, but one should pay attention to the " stages of conflict resolution in the event of rejection of the elected diocesan bishop by the pope".

Are the currently incumbent bishops ready for such profound changes? A man from the United Kingdom makes a practical suggestion: “ What I'd like is for our Pope to be set free and radical change happen in the world Bishops synod. However, before that happens, all Bishops would have to stand down and new elections by the people to select replacements or reelection if appropriate.”⁴⁹

democratization?

In one of the texts already quoted, a survey participant can imagine a church parliament. Parliament (place of talking to each other) is a concept of modern democracies, which represents a tried and tested way of organizing the participation of the whole people, the δῆμος. The analogy with the concern of the synodalization of the church is obvious. It is based on the image of the church as “God's people on the way”. This people should be involved in all decisions that affect them. It is not surprising that interviewees with experience in democracy clothe their concern that the entire people of God should be involved in decision-making in the demand for the democratization of the church: “ Inclusion of (all) believers in all processes of the church, also in a suitable way in finding faith and statements of faith. These have already been made in the past as majority decisions. Church/faith and democratic behavior were not a contradiction in terms in the old church, and the same was true when it came to filling management positions.”

This demand for the democratization of the church is often met with strong, excited objections. In the survey, too, one participant emphasized: “Laypeople cannot decide on doctrines. What decisions should it be about?” So you can't vote on religious doctrines and morals. But isn't that also true of democracy? Doesn't this also live - according to the Böckenförde principle ⁵⁰- from conditions that it cannot guarantee itself? And does a council not vote on the truth, but rather on whether the truth is expressed traditionally and in a way that is easy to understand for today? And isn't the Pope elected? Don't old orders like the Dominicans know democratic decision-making processes? This leads one survey participant to argue: “It is often said that the Church is not a democracy – because there may be a Pope. When it comes to the election of the pope, however, voting is done democratically - because otherwise there is no authority for this election. A democratic tool is used in making this important decision.”

A democratization of ecclesiastical decision-making processes would not make the church a democracy. The people of God are a creature of God, which is why there are also elements of divine law. But that does not prevent the people of God from structuring their life and work, especially decision-making processes, in a democratic manner. This is possible because there is a divine and a human side in the church and, in addition to the divine, there is also a thoroughly human (time-related and capable of development) church law.

Such canonical theological foundations open up a wide space for a democratic decision-making culture in the church. It is neither necessary nor possible to turn the church into a democracy. But in its human-historical dimension, it is not a clerical monarchy and not a "centralistically led professional church".

The often-put-out argument that the church is “not a democracy, but a hierarchy” doesn't stand up either. Because hierarchy, literally translated, means of holy origin, reminds us that the Church does not invent itself, but owes itself to the undeserving and anticipatory action of God, who always anticipates our actions with his grace. As one interviewee put it: “ If hierarchy is misunderstood as contradicting democracy, there will be no synodal life. In my understanding, hierarchy is a symbolic leadership function and can thus become a bond of unity.” Another commentator formulates in a similar direction: “Hierarchy does not mean a pyramid of domination from above, but 'holy domination' and that means in the sense of Jesus: 'Serves each other!'" So the change in the decision-making culture in the church is not about "cuddling up to coincidentally popular democratic movements, but about a return to the church as founded and lived by Jesus Christ!"

The hoped-for change towards a participatory culture of decision-making in the church will possibly take place at different speeds in the one world church. So there can be “ different possibilities in different cultures. 'In my Father's house there are many dwellings'... The ideal must not be the unity of the church(es), but diversity.”

The desire of many interviewees for democratization in the sense of synodalization is worth serious theological consideration if understood correctly: they call on their church to “dare more democracy!”. A Swiss person expects a "departure into a participatory, democratic, solidary church, where equality and unity in diversity prevail". This does not make the church "a democracy, but I would like to see not only the cooperation of the laity, but also more democratic elements for the co-determination of the laity." involve the rest of the people of God and initiate a change towards more democratic structures in the Catholic Church.”

In the following section, it will be worked out from the texts what the supporters mean by a democratization of the church.

Dare more democracy!

"More democracy in the church, not just apparent co-decisions!" writes a Catholic from Germany. A Pole notes: “I expect the Synod to strengthen the democratic processes and improve the conditions for participation of the laity in decision-making processes at all levels.”⁵¹ However, an Austrian curbs any expectation: "I don't expect much, since the Catholic Church is not a democracy and the attempt to compensate for this through synodality will fail." Or, as one interviewee fears, only a half-hearted democratization will take place: "I I hope that the 'principle of synods' will be promoted, but I am quite sure that this will not bring democracy into the church. There will be a tendency – if at all – towards a 'managed democracy', which has unfortunately already become established in the political systems of many countries."

Even the intentions of the Pope are occasionally not entirely trusted. Otherwise, one respondent would not have remarked: "I hope that the outcome of the synod will go beyond the Pope's view: 'Things need to be addressed, debated, as is customary, but it is not a parliament. A synod is not voting like in politics: I give you this, you give me that.'” Then this study participant specifies what he expects from this: “Rather, I hope exactly the opposite, namely that things will be more parliamentary, ie with the canonical Instruments of votes, majorities pp. are regulated according to democratic principles and according to precisely defined and transparent, comprehensible norms, without, of course, disregarding fixed religious principles.

However, these concerns do not diminish the expectation, powerfully expressed in the majority of the comments, that " the Catholic Church should take great steps towards synodality including the 'lay people' , away from the latent hostility to democracy in the Church, and say goodbye to monarchical structures .” The church should courageously “dare more democracy!”

Individual texts specify a democratic church culture: “ Majority decisions must be the rule. No veto possibility. Standoff disputes before a arbitration board composed of equal numbers of lay and clergy. Proposals for reconsideration to the democratic decision-making body.” “No issues are spared; it is not the officials who determine the topics that are discussed and also decided. No veto by officials.”

A significant moment in the new church culture is better communication: " Although democracy is not the only yardstick, since principles of faith are also involved, the form of communication must definitely be improved so that the grassroots can understand how a decision is made came and what is the background for it.” A Catholic from Austria underscores the transparency required here and sees it as a great benefit for the church: “ If it really comes about as planned here, I see a synodal orientation of the Catholic Church a real chance! – Democracy dies in darkness. ⁵²The more light there is on the decision-making process, the easier it is to understand decisions.” A survey participant from India also wishes for more transparency: “ Synodality should make our Churches more transparent, our leaders more accountable and more participation of lay members.”⁵³

The direction of communication will also change along the way. “ We need to move away from thinking that is structured from the top down. Encounters and discussions can only be successful and sustainable at eye level. This requires a profound rethinking of the office / hierarchy and the believers, the people. Where hierarchy makes itself strong, the future is already over. Jesus deliberately turned away from the hierarchy, criticized it and ultimately failed because of it. Do we first have to go completely up against the wall – thanks to all the hierarchy that doesn’t move?”

Expanding participation certainly does not make decision-making any easier. Predetermining decisions (as practiced in war or in times of a pandemic, also in democracies) is always fast, but has the disadvantage that the implementation of the decision can be very time-consuming and often requires strict controls. Democratic-synodal agreement, on the other hand, is time-consuming. But since the outcome is decided by a large number and thus accepted, the implementation of the decision is simpler; it then runs not through control, but through identification. When implementing decisions, no longer needs outside leadership because there is strong inside leadership.

One interviewee clearly sees the disadvantages of broad participation, but they do not stop her from expecting a democracy-friendly synodalization. She writes: “Synodality will become more difficult (we are seeing it in our democracy right now with the important political decisions on how to behave in the pandemic), but is essential for the survival of the church; the hope is that processes will become more transparent, that encrusted structures will be broken up, that women will also be given the space they deserve in the (further) development of the church.”

A partial problem of such "democratization is that many people who are not well informed have a say in decision-making!" A synodal church therefore needs a strong theological and pastoral education of the members who participate. A lot has really happened in these areas in our latitudes in the last few decades. Education has become an important area of diakonia: a challenge that the churches of the Reformation have faced in an exemplary manner from the beginning. It is not enough to invoke the sensus fidelium of the entire people of God if this cannot be communicated.

opinion on democratization

The study participants were asked directly about the democratization of the church. 56% agreed with the statement: “ Church is not a democracy ”. However, this means that half are unsure (16%) or disagree (22%) with the statement. Agreement with the item: " You can't vote on the truth of faith " is somewhat lower . 26% think this is quite possible, 19% place themselves in partly-partially. Just as many, as do not consider the Church a democracy, agree with the position: “ Synodality questions the hierarchical structure .” Many understand this to mean an authoritarian-centralistic culture. Apparently, according to many, this hierarchical church culture should be replaced by democratic elements.

With the help of these three statements, three groups can be distinguished. A first group includes those who defend the hierarchical structure against synodalization and moderately reject democratic statements (27%). The opposing group are the democratically minded: they consider the church to be democratizable, can imagine that (the formulation of) statements of faith will be voted on and would like to overcome the traditional hierarchical official culture (24%). In this group, non-authoritarians predominate (31%, authoritarians 16%). Finally, in the third group there are those who reject the democratic, but also the hierarchical (51%). At 58%, the authoritarians are above average in this anti-democratic group; of the non-authoritarian voters it is 45%.

The sympathy of many respondents for the fact that the Catholic Church could learn and adopt something from democratic cultures is shown by the strong agreement (71%) with the statement: “ A kind of church parliament would be helpful for the big decisions in the local churches. "

separation of powers

One of the greatest achievements of so-called liberal democracies is the separation of powers. Not all democracies in Europe today resist the temptation to convert them into illiberal democracies. The rulers' influence on the independent judiciary is currently being expanded in some European countries as well as they are trying to control the media.

The Catholic Church has no clear separation of powers. But such a thing is indispensable for an analogous democratization of the church. One participant named upcoming tasks in keywords: “Organization of church life on site – with transfer of responsibility and control of the committees cf. the democratic institutions in Germany with legislative/ executive/judiciary – preferably in a presidential form that gives the priests/bishops a special role granted”. On the way there, “ more synodality would already be a first step. But we need more, the church needs a 'constitution' with separation of powers, real democracy with real co-determination, which is designed for consensus - not overruling. It needs power control.” Such a woman from Austria.

The importance of separation of powers and control of power is illustrated in a commentary using the example of dealing with abuse in the Catholic Church: "Since the Enlightenment, the state has realized that human rights, democracy and separation of powers are beneficial for the development of society. The countless scandals (sexual abuse, spiritual abuse, financial abuse...) in the Catholic Church mercilessly expose that the concentration of power in one or a few - no matter how holy - leads to disaster. In this respect, I expect the institution to dissolve all absolutist power structures and condemn all church criminals and cover-ups!”

Cultural Martyrdom

This is an ideal place for the presentation of one of the central results of the online survey in its quantitative part. Based on the study by Sherry Arnstein ⁵⁴, this ladder of participation developed by the author was presented. With regard to the three Christian churches (Catholic, Protestant, Orthodox), the question was asked at each level whether church life took place there. For comparison, the participation profile in the professional and social area was surveyed. These are the nine stages of participation according to Arnstein, which were taken over verbatim in the questionnaire:

instrumentalization

Instruction

information

hearing

inclusion

codetermination

partial decision-making authority

decision-making power

self-organisation

This is how the participation profile of the three churches compares to the secular-professional:

FIGURE 1: Participation cultures in comparison

The result gives food for thought. The cultures of participation in the three Christian churches examined differ significantly:

The lowest participation is assumed (from the knowledge of the interviewees) in the orthodox church. The peak is on the instruction , but also very low level (34.8%). The more the participation ladder goes in the direction of co -determination , the lower the values.

For the Catholic Church, the curve is significantly higher. But here, too, it turns out to be lower and lower with increasing participation. The most common form of participation for those surveyed is instruction (66.2%).

The curve for the churches of the Reformation (which were admittedly not further differentiated) is quite different: the curve reaches its peak with involvement/consultation (42.9%) and co- determination (42.3%).

The participation curve for work and social life is similar to that of the churches of the Reformation. However, the level of participation for the secular areas is higher at all levels. The Catholic and even more so the Orthodox Church differed significantly from this secular participation profile.

If the three Christian churches are arranged on a scale in terms of their participation profile in relation to the secular, then the Church of the Reformation (total 239.2 points) is closest to the secular profile (total 367.5 points). The Catholic profile is far behind (total 287.3 points) and the Orthodox profile is even further behind (108.2 points).

The frequency of church attendance plays a role in assessing the participation profile. This is illustrated here using the participation profile of the Catholic Church. Non-churchgoers perceive significantly less participation in the Catholic Church than dedicated weekday churchgoers. Are those who are not involved so far removed from developments in the Catholic Church that they are still shaped by older images and do not perceive the (certainly modest) increase in opportunities for participation after the Second Vatican Council?

FIGURE 2: The participation profile of the Catholic Church by church attendance

The dramatic divergence between the Catholic and the secular participatory culture is a particular burden for faithful church members who live and work in today's world. In the secular realm, they experience a largely well-functioning participatory culture.

72% of those questioned agreed (very) strongly with the statement: " Many people are used to a cooperative working style from professional contexts ."

59% agree with the sentence: " In their job, people have the opportunity to make decisions ."

As church members, however, these citizens experience a largely non-participatory culture ⁵⁵that Pope Francis castigates as clericalism. They feel democratic in society, but quite a few experience their church as monarchical-absolutist.

Such contrasting cultures create strong "cognitive dissonance" (Gerhard Schmidtchen ⁵⁶) in many church members. They suffer from the fact that decisions in the church are completely different from what they are used to in their secular life. Some are very irritated when they experience how matters that affect them are decided on and not with them. They suffer a kind of cultural martyrdom as a result.

Some evade this, withdraw from participation or leave their church. Others, however, like many of our interviewees, are aggressively demanding a change in the decision-making culture in their church: synodalization is an appropriate step for them.

Technically formulated: They want their church to have a structural affinity with the rules of the game that have been tried and tested in everyday life: “ I expect that more democracy will move into the Catholic Church. The current autocracy does not fit into our living environment. Something has to happen to resolve the discrepancy between our living environments.” This requires “a dismantling of the monarchical institution of the church, establishment of a democratic form of organization with the rights and duties of church citizens.” “The church must make an effort in the enlightened, democratic world."

Part 3: Gains

Synodalization makes the church more spiritual and therefore more essential. Increasingly, it is becoming what it is in its potential. It may be that some who benefit from the old form of the church experience the process as a loss. However, the ecclesial community, like Christianity, can gain a lot from synodalization. A woman from Germany, born in 1983, sees it this way. She believes it is possible that the World Synod of Bishops in 2022 will produce "great results". In doing so, she becomes very specific and lists a remarkable series of gains that the Catholic Church could gain from synodalization. This includes:

“a more far-reaching and clearer permission for synodal decisions also with the participation of lay people;

Positions can be better represented towards other churches in ecumenism and towards society if they are demonstrably supported by the baptized;

Obtaining expert decisions on complicated issues (e.g. finances, ethical decisions...);

more, more creative ideas through broader participation;

Minority opinions are more likely to be recognized as such in discourse with many participants than when they are represented by 4 bishops of 20 members of a bishops' conference, for example;

Those who have not previously been involved in decision-making processes can become prophets and speakers of the Holy Spirit.”

In this third part of the study, three main gains of a synodalization of the Catholic Church are worked out from the texts of the survey. The headings will be:

One gospel and many cultures;

revaluation of the local churches;

Effects on ecumenism and revision of the ministry of Peter.

One gospel and many cultures

In its two thousand years, the Gospel has encountered many cultures. For the most part, it was a fruitful exchange. It was give and take. The gospel could become something like the soul of the development of many cultures. Conversely, these have also enriched and deepened the understanding of the gospel and its intellectual scouring. Jerusalem, Athens and Rome, i.e. the Jewish, the Greek and the Roman culture, played a prominent role. After the split between the Eastern and Western Churches, development in each area took on a different color and direction. For the Western Church, the standards of the Roman Empire became influential. Rome became the point of reference. The Catholic Church also shaped the time when European powers took possession of, exploited and at the same time evangelized more and more colonies around the world. The European-influenced Christianity was delivered with the conquerors.

As the Council theologian Karl Rahner wrote in a famous contribution to the enduring significance of the Second Vatican Council, it is fitting that the Roman Catholic Church irrevocably became a universal Church. ⁵⁷For the Council convener Pope John XXIII. the freedom of the colonized peoples was seen as a God-ordained "sign of the times". ⁵⁸This heralded the end of the Eurocentrism of the Roman Catholic Church. For Karl Rahner it was clear "that this council has brought new tasks and new challenges to the coming church, to which we still have to react". This work is still in full swing.

Farewell to Eurocentrism

One interviewee takes up this challenge and therefore expects from the World Synod of Bishops an “ acceptance of plurality and, above all, the inclusion of the different cultures of the one world. Europe is not the navel of the world and Rome is certainly not. It was good that in the beginning Christianity was able to spread through the structure of the Roman Empire, but that time is over.” Today, therefore, a “new language/s, new rites, new symbols are needed in the mental horizons of other cultures and above all also of the 21st century”.

Another study participant from the German-speaking area goes one step further. She assumes that Europe will stop its missionary colonization, that "European centralism will take a backseat" and that Rome will prepare itself " to learn from other cultures, especially in the process of synodality". She shows this with a remarkable example from her missionary work in Ghana: “Our European model of democracy is only partially suitable for the church. In Ghana, for example, no majority decisions are taken, instead people chatter under the baobab tree until a consensus is reached. No majority dictatorship! The individual regions and cultures must shape the church according to their models of living together. Rome or Europe must see and treat them as equals. No continuation of colonialism or European proselytization. Not even proclaiming the 'option for the poor' (Medellín and Puebla) anymore. The poor are church. Meeting at eye level! (Shame on whoever threw the Pacha Mama in the Tiger. And thanks to Pope Francis for bringing a Pacha Mama to St. Peter's to preach Querida Amazonia)."

This "departure from Eurocentrism" and the growing "vision that different countries and continents have different requirements" will be an enormous challenge for the synod. Taking the diversity of cultures and their wealth seriously will shape the universal church and give it many faces.

To do this, the synod must give an account of what culture means to them, i.e. how they define the term. Culture includes everything created and designed by humans. The interpretation of the world and life as well as the rules of the game for a humane design, integrated into his "natural" environment. Human dignity, equality, freedom, justice, truth and meaning are among the foundations of every culture today: the world community in its cultural diversity has agreed on this.

However, interests and power always interfere in the cultures designed and created by people. They deform humanity. This makes it appropriate that "cultures need to be evaluated in the light of the gospel and also changed, for example our western 'capitalist culture' or tribal cultures where women are oppressed". In such strengthening as well as prophetic-critic encounters between the gospel and culture, the gospel can become the inspiring force of cultural development in the direction of growing humanity. The gospel thus works within the cultures and also within the meaning of life and the way of life of individual people and communities. The prerequisite for this is that the advocates of the gospel “take the respective person seriously in their situation (culture, age, etc.); that he is the center of attention".

It cannot be denied that “too little attention has been paid to the individual cultures. The individual regions should be allowed to develop more locally”. It would be negligent "not to take into account the changed lifestyles of many people in the West and the differences in cultures around the world". It can be expected of those gathered in the synod "that they keep an eye on the everyday reality of the believers" and "take regional and cultural factors into account".

A theologically experienced interviewee from Austria dresses this weaving of the gospel into the development dynamics of very different cultures in a classic theological formula of grace, which he modifies: "Not only 'gratia supponit naturam' – '... sed etiam culturam'." And continues: “Only when the culture of a closed area is really included is a credible proclamation of the Good News possible. Everything else is a, perhaps well-intentioned, spiritual rape.” It must therefore be possible for people “to live their faith in the spirit of God in their own culture and tradition, but also in the current language”. If this happens, an “ incarnational dynamic” occurs: the word becomes culture, so to speak.

(In)culturation

The term inculturation is often used for this process of interweaving cultures and gospel. This is also often the case in the comments on the study. If this term is understood as a mutual give and take, there is nothing wrong with its use; I myself prefer the unusual and perhaps for that very reason more stimulating concept of culturation.

If the culturation of the gospel is a dialectic process of give and take, of encouragement and criticism, then it is not enough in the encounter between a culture and the gospel to put a new cultural cloak on it, as it were, as statues of Mary are often changed depending on the church year. The encounter with a culture always deepens the gospel, criticizes some culture-related interpretations and, despite all the continuity, makes new facets of the Good News visible: “But the helper, the Holy Spirit, whom the Father will send in my name, he will teach you everything and will remind you of all that I have said to you.” (John 14:26)

At the same time, care must be taken to ensure that in the process of encountering the respective culture the gospel is not rendered powerless by the dark side of a culture. As much as there is an "integration of culture into religion", care must be taken to ensure that "submission to the zeitgeist" and its dark anti-Gospel elements do not go unnoticed. However, this danger must not be used as a pretext for refusing to encounter the diverse cultures simply because it might contaminate the Gospel. The admonition in Paul's letter must be considered when encountering cultures and the gospel: "Keep everything that is good, try it!" (1 Thess 5:21).

If the Catholic world church gets involved in such a culture, then it will become more diverse. Within the universal church there will be a “development of an understanding of the diversity of other local churches. Issues should not only be viewed from a personal perspective (own influence, education, socialization), but also taking into account the culture, history and tradition of the respective region/religious community.”

Opinion on inculturation

The interviewees are moreover certain that the Catholic world church is facing such processes of culturation. It will be one of the Pope's outstanding tasks to encourage local churches to inculturate the gospel in this way. This can narrow the gap between culture and gospel: a central concern of Paul VI. in Evangelii nuntiandi (1975) and not least by Pope Francis (Evangelii gaudium, 2013). Through inculturation the liturgy will become more diverse. In the other statements, too, a high level of agreement among those interviewed for inculturation through synodalization comes to light.

TABLE 1 : Positions on inculturation

81% | In the future it will be an important task of the Pope to encourage local churches to inculturate the gospel into local developments.
79% | Synodalization helps the church to narrow the gap between cultures and gospel.
74% | Through inculturation the liturgy will become more diverse.
72% | Through inculturation, the local churches are responsible for the mission of the gospel in the respective cultures.
65% | In the future, the Pope will encourage local churches to develop locally.
59% | In the future, the Catholic Church will integrate itself more into the respective cultures.

Percentages for 1=completely agree + 2=agree (N=11270)

These statements on inculturation stem from a common basic attitude. They measure something like inculturation approval. If related groups are formed, three basic attitudes can be distinguished: an anti-group (10%), a pro-group (46%) and a middle group (44%).

There are clear differences in the distribution of respondents from these three groups by country and continent. This is illustrated by the strength of the pro group. The pro-group is smallest in Eastern Europe (37%) and largest in Latin America (77%). The pro-group is above average in Brazil (88%), Spain (78%), but also in the European countries France and Switzerland. Eastern European countries such as Croatia (33%), Poland (30%) and Slovenia (14%) are well below the average of 45%. The Czech Republic, on the other hand, comes close to the average at 40%.

The differences between the age categories are significant. The older a respondent is, the more likely they are to be in the pro group over 80: 60%; to 29th: 31%). There are also more people with university degrees (44%) than with elementary school degrees (36%) who can gain a lot from inculturation.

The strongest association is between inculturation-friendliness and authoritarianism: the more authoritarian someone is, the less that person advocates decentralizing inculturation. So authoritarians tend towards cultural centralism, and thus also towards the cultural, i.e. European-influenced, Catholic world church. These are the relevant figures: very authoritarian: 7% pro (83% anti); not at all authoritarian: 50% pro (6% anti).

A multifaceted project

Diversity of cultures is seen by many as good and beautiful, as magic and as an enrichment for humanity and the Church. But at the same time it challenges the Church. And for several reasons, which will not only facilitate the work of the World Synod of Bishops:

Not easy to reconcile differences culturally

Many anxious people in the church are wondering how the indispensable unity can be maintained in the face of growing diversity. One respondent points out that “cultures around the world are too diverse to really reconcile much. But these decisions must be based on the gospel and the life of Jesus.”

The individual areas of the universal church also each have different problems and therefore set appropriate pastoral priorities. This will be demanded by the members of the synod, because opposites have to be kept together: " Unity in diversity. Faithful to the Gospels, but different approaches and also needs for the culture customary in the country. Africans or Asians or Latin Americans have different problems than Europeans on their continent. You can't make decisions based on majorities."

The gospel is always shaped by culture

It must be assumed that church life in the diverse cultures is not only shaped by the pure gospel, which does not exist as such because it is always handed down intertwined with a specific culture: a task to which, for example, biblical studies, Work through church and dogmatic history. Every church area is therefore faced with the not at all easy task of discerning the spirits, which in its life owes itself to the dynamics of the gospel or cultural influences. It may then be that the synod is supposed to be about the gospel, but perhaps it is (only) about cultural imprints.

A visual example is currently being provided by the processing of sexual and spiritual abuse in the Catholic Church. Pedophilia, homosexuality, not least child abuse have a different status in the respective cultures. While the cultures of the North Atlantic area are (have become) highly sensitive, to which the #metoo movement has also contributed, it is different in African or Asian cultures, perhaps also because they are more patriarchal. Career opportunities are also involved. One woman therefore notes thoughtfully: " Continents where the way to office is a social advancement will not want synodality, but will advocate the patriarchal steps on which men can climb."

A respondent from Austria, on the other hand, reflects further on this topical issue and points to the differences in the cultivation of sexuality. “As our Pope and some bishops have shown, the involvement of the local churches would be desirable to a certain extent. There are many issues that, in principle, can only be solved centrally, but which nevertheless have to be tackled differently from region to region. A topic that is important to me is celibacy. A solution would have to be sought worldwide, because celibacy is not a panacea against abuse of children and parishioners (mainly female among us). But if we look at Africa, for example, where a man only really counts as such if he can 'look after' at least 20 women, then celibacy is a much bigger problem there than it is here.”

inculturation of the liturgies

Considered as a whole, there is already considerable cultural diversity in one area of Christian life: the liturgies. This also applies to the Catholic tradition. The Ambrosian Rite has been preserved in Milan. The Greek Catholic Church, united with Rome, adheres to the Orthodox liturgical tradition. But the design of the Roman liturgy also knows cultural forms. Worship services in African congregations have a different flair than some Central European worship gatherings.

, this type of inculturation of the liturgy is often more external: in language, songs, dances. In the comments, “ a further inculturation of the liturgy is considered. The design of the liturgical services and celebrations should include the lifestyle of the individual peoples more.” One interviewee from Germany specified his ideas as follows: “I expect that the national bishops’ conferences will be given more ‘legroom’: for example, that the liturgy can be celebrated in a more region-specific way – without completely losing the language-transcending unity of the Catholic liturgy. At the same time, I expect more sensitivity to the concerns/challenges of other regions of our global church. We must not be indifferent to them, even if we face different challenges here in Germany than, for example, in the Amazon region.

Inculturation also in our (democratic) culture/society

The challenge of a culturation of the gospel is made even more complex by the fact that individual cultures are constantly evolving. A comment from the United Kingdom expects: “ a greater understanding of Synod as a positive process which supports the Church in applying truths in a modern and ever-changing world”.⁵⁹

This insight into the constant cultural change does not only affect the encounter between the gospel shaped by Europe and other world cultures, but also the developing cultures of Europe itself: "It is about the realization that the current form of the Roman Catholic Church is a is a product of the 19th century and thus reflects only a tiny part of the tradition, not to mention the inculturation into today’s participatory and gender-equitable society.” The project of synodalisation is seen by study participants from Europe as a contribution to this ongoing culturation of the gospel. Because the gospel “must also find a place in a democratic culture”.

Kulturation goes hand in hand with decentralization

If the project of cultivating the gospel is consistently pursued at the World Synod of Bishops, this inevitably leads to the fact that this has to be mastered in the respective cultures themselves. This creates a decentralization of the world church. In the course of the "opening of the world in the sense of the universal church, there can be no Europe-centric decisions. An appreciation of the different local churches, which inculturate the gospel locally for their situation (also and especially in Western Europe), then grows. This requires more courage and freedom of spirit, that the gospel has to be proclaimed and lived in a completely different way (not only by ministers) and that the healing, liberating power goes beyond ritual and canonical provisions. It is now necessary to continue the tradition.” This goes hand in hand with the “realization that (a) a universal church cannot be managed centrally in all questions and (b) does not have to be managed centrally either. The realization that unity in diversity is actually feasible and possible. There can be first steps towards more synodality on less controversial issues and issues.”

Some contributions discuss whether there are “world regions”, “cultural circles” that can work together on the respective culturation of the gospel. There could be a (re)establishment of “ continental patriarchates”. Then the participants could already meet at the synod “arranged according to language groups or continents”. They would then have "decision -making powers also in matters of faith and in the liturgy, as it was in the early Middle Ages. The pope can only disagree on very serious religious decisions and refer matters back to the synod for renegotiation. After their vote, the Pope is also bound by a majority decision.”

Inculturation only works at different speeds

Cultures each have their own history. This is by no means synchronous in all cultures. The speeds of development are just as different as the directions of development. From this follows for decentralized synodal processes "a consideration of cultures, regions and the acceptance of non-simultaneous development processes and the rejection of an all-oppressive unity without diversity". And just as some can imagine a Europe with different speeds, a “commitment to different developments and speeds of development in the church” is analogously accepted: “If the church can respond more to the cultural differences and the burning challenges of a region, it will are perceived much more as saints = Church bringing salvation. What unites the world in the church should be fair values for all people in harmony with nature and thus an image of our loving God - not regulations. This should spark enthusiasm to stand up for one another and counteract power and wealth without social responsibility.”

Upgrading of the local churches

In the preceding section on the one gospel and the many cultures reference has already been made to the role assigned to the local churches. The Second Vatican Council already upgraded it together with the office of bishop. Just as the bishops are not centrally controlled department heads of the Roman headquarters on site, but are endowed with the fullness of consecration as successors of the apostles, so are the local churches full-fledged churches: modern science can call them fractals.

However, just as the reception of the Council proceeds in a back and forth from front to back in some areas, this is also the case with regard to the bishops. For a long time after the Council, out of concern for overly independent developments in the local church, the local bishoprics were mostly occupied by people who felt more like outposts of Rome and executors of Roman decisions for the universal church than as local bishops who stood for the local church entrusted to them and with these experiences also make a contribution to the development of the universal Church. However, there were also under Popes John Paul II and Benedict XVI. Exceptions, such as the great cardinals Franz König, Roger Marie Élie Etchegaray, Basil Hume, Miloslav Vlk and above all Carlo M. Martini. These ensured “that the concerns of the local churches flow into the decisions of the whole church, that different focal points and solutions are accepted in different parts of the world church”.

Synodalization of the universal church can thus also be seen as a project through which “the high position of the local churches from Vatican II is recalled and renewed”. In a first step , it is outlined which more concrete measures are proposed.

New distribution of competences

If one follows the Second Vatican Council, then it is not the task of the local Churches " only to implement the regulations of the Curia". Their upgrading in the spirit of the Council goes hand in hand with a new distribution of powers. "Corresponding canon law provisions will give this step the necessary structure."

By shifting competences from Rome to the local churches, there is a "salutary decentralization" for the work of the church. The goal is "more freedom for the local churches": in the "local church organization of the proclamation of the gospel" and in pastoral matters, "because they know what the local people need (or at least should know)". Pastoral emergencies, such as the lack of pastors, should also be able to be alleviated locally through local decisions. "What can be decided locally based on cultural and country-specific circumstances - taking into account the inalienable principles of faith - should be decided decentrally and not centrally in Rome. "

According to a study participant from Germany, the implementation of the synodal transfer of competences requires “a clearly defined attribution of competences, which can be decided by the Pope and what can be decided by the individual local bishops. It is also important at this point whether these decisions by a local bishop ultimately have to be checked by the pope.” In the future there will then be local church decisions about which Rome will only be informed. However, the goal remains a “clear commitment to the factually given and legally secured unity in diversity”. Such an autonomy of the local churches can be cushioned by a “simultaneous setting of frameworks by Rome” in order to prevent “excesses by particularly conservative or particularly progressive bishops”. “Local churches, represented by lay committees and bishops' conferences, are given more independent competence in shaping church life. The task of the Roman Curia consists in the subsidiary support and critical accompaniment of the synodal and responsible work in the local churches.

The local Churches are responsible for inculturation

On the way to such reforms, there would be a "strengthening of the local churches through decisive decision-making powers in the respective cultural context". "In this way, ways would be opened up for the local churches in the respective continents and countries in order to be able to decide and implement solutions to pending questions and problems on the spot, even if this does not correspond to the solutions, handling and pace in other parts of the world or The synod should therefore agree "that local synods of bishops, at least on a continental level, will be given more room for maneuver and more competence, so that the inculturation of the gospel can take place more adequately." of the Church in different regions of the world, it is logical to make more decisions locally in the future".

A contribution from Germany illustrates this as follows: “ The situation in the local churches is extraordinarily different. In some parts of the world, belief in God is a matter of course, as is belief in Jesus Christ. Unfortunately not in others. The desire for participation is also very different. In the synod one should talk about the differences in wishes and about the problems in the individual cultural regions. In East Asia Christianity grows, in Europe it declines. In some regions people are dying today for their faith in Jesus Christ. In others they are indifferent to Christ and leave the churches. The bishops often think very differently from the church people. Full-time church workers consider structures; Normal believers think about faith.” If the Catholic Church wants to preach the gospel in today's world and “sing into” the different cultures, it needs “ more regionalization! You cannot regulate the church and the concerns of the people uniformly across continents!”

Some study participants assign an important role to the national bishops' conferences in this project of decentralized culturing of the gospel - as the Second Vatican Council did in the Decree Christus Dominus on the episcopate. They should be "received more competence for a better inculturation of Christianity in the individual countries." In this way "the reality of life of the local people can be perceived". The level of bishops' conferences also makes sense because even within Europe there are marked differences between its many cultures. A woman from the United Kingdom expressly points out: ”The Bishops of England and Wales are not consulting as the Germans are. Nor are the Irish. I support the Synodal Path taken in Germany and see it as a way forward for all countries. Even so, the German Synodal Path gives the bishops too much power in relation to the laity.”⁶⁰

Globalizing and localizing

The upgrading of the local churches can make necessary (local pastoral) developments in the Catholic Church easier and also possible in a shorter time. Centralism, on the other hand, causes a stagnation of the world church on the lowest common denominator of the world church. "Heterogeneous, non-simultaneous development processes in the various local churches make an agreement difficult." In return, one interviewee expects: "With the support of clever and open pastors, more is happening on site than Rome would like. Perhaps we can take a small step forward through the World Synod of Bishops. I hope it's not too late!!!"

A localizing of the church thus lives from the often overlooked insight that “something that is good and works in one country does not have to be the same everywhere”. If (pastoral) decisions can be made independently in the local churches, “the needs and concerns of their own people will not be forgotten”. "If the Church wants to be with the people, there must be different ways depending on the parish/country/continent and Rome cannot decide everything, the Church is too big for that." A clever "localization" ⁶¹can make it possible "that the local Churches in ways are opened up for the respective continents and countries in order to be able to decide and implement solutions to pending questions and problems locally, even if this does not correspond or does not have to conform to the solutions, handling and pace in other parts of the world".

In profane science, especially in the ecological debate, a creative interplay between global and local is now accepted. The mixed term "glocalization" was therefore coined from the relevant terms of globalization and localization. This can also be brought into the synodalization debate. A respondent from Austria suggests along these lines: “More autonomy for the local churches on local issues and a strong common stance on central global issues.” matters.”

However, the desired localization does not only concern secondary topics. Rather, it includes the faith experiences made in a local church, which then enrich the church as a whole “by listening to the local churches”. Problems can also be solved that do not have the same urgency globally, but do take into account the situation of the people and their culture. It can sometimes happen that local churches take paths that " turn out to be wrong paths". One interviewee hopes for a "brotherly search for ways to be followed in the individual local churches so that the message of the gospel is understood, lived and loved".

solidarity and subsidiarity

Advocates of a synodalization fall back on the Catholic social teachings when justifying it. The two great principles of solidarity and subsidiarity were formulated by the social teachings of the churches primarily for shaping social life and living together. But these, like so many comments, are also valid in the Church itself.

Subsidiarity corresponds to the local church. Their principle justifies decentralization. Subsidiarity thus stands for diversity. What a local church can shoulder with its own resources should not be taken over by the global church. Even more: Representatives of the principle of subsidiarity assume that a higher authority often does not understand local concerns and therefore cannot find an appropriate solution. This is one of the reasons why one interviewee expects “much more subsidiarity. Affairs of the local churches should be placed in the hands of the local churches. You can coordinate the problems of the local churches in Rome, but you cannot know them well enough to decide them there.” One aspect of growing subsidiarity in the church is that the local churches and their leaders have to bear more responsibility than in a centralized form of organization the world church. A Croatian interviewee expects “processes that will also lead to changes in canonical regulations and encourage the local churches to take on more responsibility. In the churches of the former socialist countries, the forces (church leaders, theologians, lay people...) should be encouraged to campaign for more synodality.” It can be very convenient for local churches, without their own responsibility, just to be under orders from above, to be from headquarters. “The bishops should use their powers. Then they shouldn't shy away from making decisions and 'hide behind Rome'.” Subsidiarity is therefore a principle that reminds us of responsibility and does not relieve it. It also prohibits processes of incapacitation in the church, which is often favored by immaturity ⁶², and trusts local churches to speak up for themselves. Even more: It seems a task for a higher authority to "promote local church developments and thus life according to the gospel" without shirking the task of checking whether these "are in harmony with the gospel" (which is currently the case with the requirements from Rome is not the case).” Incidentally, subsidiarity should not be confused with delegation. Namely, the local churches are not assigned competences which they would not have without such an assignment. Conversely, this means that the local churches do not have to wait for permission either, but that they claim those competences and allow themselves to be pushed by them to act responsibly to which they are entitled as a local church. One respondent wrestles with the very question of how local churches get their powers: from the outside or from their inner being, that is, whether "local churches are getting more decision -making powers or whether they are taking away their decision-making powers." Developmental psychologists expect adults to take freedom because it is their own. Local churches thus themselves possess "all those decision-making powers which are crucial for their survival".

Solidarity, in turn, aims to work together in unity and unanimity, without sweeping conflicts and differences of opinion into the church carpet. As a principle, it has to do with being human as such. According to his essence, the human being, but is also a family ⁶³, is not a “monad” resting in itself ⁶⁴, but can only be realized in the togetherness of the encounter. This already applies to normal everyday situations, but it is even more important in situations of distress and need. Because of the deep unity of all in the common being, which itself embraces the being of God, solidarity is in principle universal. To then concretise them in the individual challenges is and remains a high art, which is being struggled for today, especially by politicians with a Christian-social attitude worldwide.

When the principles of solidarity and subsidiarity meet, “unity and diversity” are related to one another in a sensitive balancing act. In the ecumenical debate, the model of “reconciled diversity” ⁶⁵was drafted. Perhaps one should not speak of two different principles, but of a dialectical double principle. Because there is no local church subsidiarity in Catholic church teaching without universal church solidarity. And vice versa, the world church leadership cannot refer to a solidarity that effectively undermines local church subsidiarity. What is needed, as one interviewee put it, is to “separate the legitimate claims of the national bishops' conferences from the equally legitimate claims of the Pope as coordinator of the universal Church”.

A study participant from the United Kingdom recommends a good balance between synodalisation, which started in a subsidiary manner, and the solidarity responsibility of the world church leadership, which is required in such an approach: “ The Church must honor the principle of subsidiarity. But this doesn't mean abrogating responsibility, which must be held at the appropriate levels. I do not hold to the types of progressive pedagogy ideologies that believe people should lead themselves. People need sound and strong teaching, alongside learning practices of discernment and accompaniment. After this, they should be encouraged and supported to take local responsibility. Part of the risk of synodality is that the Church has failed to form its own people in authentic Catholic social thought so letting things go to the local and regional level is a risk. Serious reform is needed: CST ⁶⁶needs to be taught in the context of spirituality, vocational responsibility, in practical terms, consciously distinguishing itself from secular humanistic ideologies. Many Catholic NGOs make lazy assumptions and it tends to default to 'solidarity' or linked to activist politics of one kind or another.”⁶⁷

However, the solidarity of the (subsidiary) local churches by no means refers to Rome alone. It also affects the relationship between the local churches. But this is not possible without “ more respect among the local churches”. In her contribution, a Czech sees it as an art “to find a balance between more synodality on the one hand and attentive contact with Christians in the local churches on the other; some Christians are closer to Rome than their own local church (e.g. in communist systems, formerly in Czechoslovakia, today in China).”

Synodality in the Local Churches

If local churches are like ecclesiastical fractals, and if the church in its essence is a synodal community, i.e. a community on the way, then the local churches are also synodal in themselves, and that in their entire life and work. From there results “the application of proven synodal consultations at all levels and the resulting decisions of those who are elected and then officially appointed. There is a binding link between the bishops and the elected diocesan bodies.” It is logical when a German interviewee hopes for an “opening for synods in the local churches or areas of a bishops' conference”. This occurs in " synodal processes at eye level among spiritual officials and affected believers with the aim of participation from the bottom up".

Or to put it more precisely: the responsibility from below (bottom up) and that from above (top down) meet in the middle (middle) in a common dynamic space, which the internationally renowned organizational developer Ikujir ō Nonaka calls “Ba” in Japanese – what corresponds to the synodal space. “The distinguishing mark of wise leaders is that they create opportunities for their managers and employees to learn from one another.” ⁶⁸This is the best way to unleash practical wisdom (phronesis) for the organization. In systems theory, sociology and philosophy, the term "swarm intelligence" is used in this context.⁶⁹

Bishops' Conferences

The synodalization of the Catholic Church thus not only affects the relationship between the Bishop of Rome and the local Churches and between the local Churches themselves, but also shapes the inner-diocesan processes. Not only the individual local bishops, but various groups of local bishops (regional bishops' conferences, continental associations) play an important role. This is also considered in the comments of the study. "Each country, ie the country's bishops' conference, should be able to decide whether renewals/reforms are to be permitted depending on the level of development of church life together."

One interviewee from Germany had further thoughts on this. “ It would be a big step if the local bishops' conferences could make their own decisions, which might deviate from the tradition of other local churches. That would be a step towards inculturation and diversity. Properly understood catholicity can appreciate this diversity. This decision - away from Roman centralism - would implement the Second Vatican Council on an important point. The bishops' conferences and bishops would then have to dare to go their own way.” A woman with church experience points out that “bishops can already practice synodality on a small scale within their official powers”. And that “finally without fear of Rome”. “Each country, ie the country's bishops' conference, should be able to decide whether renewals/reforms are to be permitted depending on the level of development of church life together.” If such synodality is practiced in the local churches, the universal church can also benefit from it. Because " bishops learn to really live synodality". One interviewee encourages bishops to dare more synodality: " It would be nice if the bishops finally dared to lead their diocese without looking to Rome. They are now unaware of the power they have and point to decisions from Rome as an excuse. Together with the faithful of the diocese, the bishop could prioritize what is important and right for his diocese.”

The contribution of a Belgian should round off this section. Many of the considered thoughts occur in him. The draft is noteworthy with regard to a new relationship between the local bishops of a larger ecclesiastical region, in this case the "ecclesiastical province" of Belgium:

“I hope for a change within the structure of the church. The dioceses have to be reorganized and can perhaps still exist in the form of a large parish (I wish the cities their cathedrals). However, the actual decision level must be higher. For example, the Belgian bishops let them exist, but they should become uniform in their activity within the Belgian ecclesiastical province. The Bishops' Council, headed by the Archbishop, could make decisions for the entire Belgian Church. The archbishop is not only a leader in his archdiocese, but for the entire Belgian ecclesiastical province. On the other hand, there should also be an intermediate level (e.g. patriarchs: 1 or 2 per continent) who are 'popes' within their patriarchy. They could then in turn form the Curia: all the patriarchs assembled. The pope as primus inter pares strictly protects the content of the faith, but the pope would not deal with more practical matters, the patriarchs would. They could then be more responsive to local sensitivities and cultural differences. The archbishop as 'Pope' in Belgium, where the bishops can concentrate fully on charity etc. and the administrative burden, the appointments... rest entirely with the archbishop. The patriarchs as 'Pope' within the patriarchate have relative freedoms. And these patriarchs then form the Curia with the Pope, who remains the head of the Church, especially on matters of faith. His primacy and infallibility are beyond doubt. – The above was just a totally incomplete idea. But the basis of what I'm saying is that we need to go to a federal church that's shaped like a top (kid's toy). Thin top and bottom, wide in the middle. On the one hand, the fragmentation must disappear at the bottom, certainly within a country, on the other hand, the Pope's power must be better shared between different local Churches. Ideally 3 levels of government: the pope (and the curia and councils) for important world affairs, patriarchs for a local church with relative freedom, and the archbishop in charge of their country. The ordinary bishops can then really be pastors and engage in charity, liturgy, etc. This is my hope for the Synod. These structures are being reconsidered in an age of media and speed. The levels of government need to be bigger and higher, the charities smaller and closer. – This seems to me to be positive for ecumenism as the relative freedom of the Patriarchs would allow the Anglican Church to join e.g. B. the religious values should match. But they could still enjoy relative freedom in terms of dress, administration, or even the ordination of women. The same applies to the patriarchs of the East.”⁷⁰

In an impressive word cloud of texts about the local churches in connection with synodalization, the word "more" stands out, surrounded by the words choices, responsibility, diversity and, last but not least, valorization. Ecumenism also appears: it is the keyword for the next section on the gains of synodalization.

ILLUSTRATION 3: Wordcloud Local Church

synodality in parishes

Many of the respondents are involved in their parishes. It is therefore not surprising that they expect the synodalization of the Catholic Church to reach their local community and shape their life and work. Respondents therefore expect “synodality up to the parish level”, “more participation as a member of the parish”. "A parish should - as a church 'microcosm' - be as broad as possible, and if this begins to be reflected in the macrocosm of the universal Church, the current wave of emigration can at least be stopped, I hope." This expectation can be found worldwide. A man from Canada wishes for “an acceptance of the possibility of formal diocesan and parish level synodality and steps towards more democracy in the church” from the World Synod of Bishops ⁷¹.

The experiences of some interviewees with parish councils appear to be mixed. These bodies at the level of the local church obviously still have a long way to go towards mature synodality. “Our parish council was not elected, but specifically selected; the pastor's concerns are approved. Dissenting voices are annoying. There is thus an increasing impression of alienation between the leadership of the parish and the people (which are becoming smaller and smaller...). Synodality will probably come too late. Irrespective of this, a synodal approach would at least be the method of choice if the aim is to involve the vox populi in decision-making processes at least to some extent.” One interviewee from Austria is not particularly optimistic: “I don’t expect anything at all for the parishes in the foreseeable future. Parish councils will continue to be unable to make decisions unless the pastor allows it.”

Opinion on the local churches and parishes

Respondents have already reported that local churches have a key role to play in inculturation - 72% agreed with the statement: "Through inculturation the local churches are made responsible for the gospel commission in their cultures".

A considerable majority of those questioned would like to see a reorganization of the relationship between the local Church and Rome. It no longer corresponds to the bishop's concept of the Second Vatican Council to see the local bishops as executive organs of central church instructions. Rather, the local bishop should be more closely connected with the diocesan people. Many survey participants see one instrument in local churches appointing the bishop through an electoral body (70%) – which in some local churches (e.g. in Switzerland) is a historical law. This choice is then presented to the Pope for confirmation. This is to confirm that the local bishop not only synodally leads the local church and represents it in Rome, but also symbolizes the connection with the universal church in the Catholic sense. Four out of ten respondents (42%) believe that the pope is free to accept or reject a local church election. In any case, the pope is said to be bound to justify a rejection to the electoral body (78%).

Taking these statements about the local churches and their relationship to Rome together, three striking types can be distinguished: those who only think locally - now the pope has no way of not accepting elected bishops (this counts among the respondents 32%). Others, on the other hand, are centrally oriented: they reject too much local church (16%). The remnant are the balanced ones, the glocals, because they advocate an intertwining of the local church and the universal church. They are the strongest group in the study (52%). Again, correlations are revealing:

While the glocally attuned predominate in Latin America (79%), there are above-average numbers in Eastern Europe (33%) and North America (21%) who are oriented towards the Roman center. There are few local feelers in Latin America (9%), most in Western Europe (33%). Country results underscore these different distributions. The centralists are found in Eastern European countries, which is understandable given the long-term repression in the “communist totality” (Hungary 40% central; Lithuania 50%; Ukraine 40%; Croatia 50%; Slovenia 86%). The opposite type of "local", on the other hand, is over-represented in Germany (37%) and Colombia (67%).

This local church typology is closely related to authoritarianism. The more authoritarian a respondent is, the more likely this person tends to be central (non-authoritarian: 7%, authoritarian: 44%). Conversely, the proportion of locals is highest among non-authoritarians (45%), and then falls sharply with increasing authoritarianism (authoritarian: 16%). There are indications here that centralism is less of a theological issue and far more one of personality structure.

items revolve around the Parish Council and how decisions are made within it. Only 17% indicated that they do not make decisions in the parish council; 46% emphasize that they cannot decide without a pastor. 63% of respondents agree with the statement: "In my work as parish council I would like to make forward-looking decisions for the parish." Mind you, they are concerned with making decisions, not (just) with advising. In doing so, they do not belittle the role of ministers, but they want their work to have a significant impact on the development of their community. Accordingly, three quarters are of the opinion: "Regardless of the responsibility of the office holders, the committees should not only advise, but also be able to decide in matters that affect everyone." The maxim of the Decretum Gratiani of 1140 meets with high approval (73%): "What concerns everyone, should be decided by everyone.”

The following three positions can be distinguished typologically: those who assign no decision-making authority to the parish council and thus represent the position of the currently applicable canon law (8%), a second group that makes decisions without a pastor (50%) and finally as a third attitude: we decide together with the pastor (43%).

Not surprisingly, authoritarians not only represent the established order, but also champion the jurisdiction of authority (the minister). The fact that a parish council should not decide is represented by 5% of the non-authoritarians and 41% of the authoritarians.

The differences after authoritarianism when making decisions even without a pastor are considerable (non-authoritarian 27%, authoritarian 64%). Accordingly, the difference in joint decision-making is large: among the authoritarians there are at least 41%, among the non-authoritarians, on the other hand, it is an above-average 34%. 32% of the authoritarians see the fact that a parish council does not make any decisions, but only 2% of the non-authoritarians.

While the church law in force does not provide for any decisions to be made by a parish council, 33% want one together with the pastor, and 50% also without him if necessary. The interviewees expect a proper development of the current canon law.

It is important that the interviewees are by no means (solely) concerned with a question of power when it comes to increasing participation from advice to co-determination. The respondents were presented with the statement : “When decisions are made in our parish council, it is always a spiritual process as well .” On average, 40% of all respondents (rather) did not agree with this sentence. Those who do not endorse decisions see it a little more that way - for 48% of them such decisions are not a spiritual process. Among those who, as parish councillors, make decisions together with the pastor, it is only 38%. The fact that four out of ten respondents do not rate their decision-making processes as spiritual processes can be interpreted in different ways. Either these interviewees miss the spiritual depth of their work in the parish council, or they reject a spiritualisation of decisions, which are not necessarily simplified by such a decision: it is quite possible that spirituality conceals a fear of conflict that is widespread in the church. Conflicts that disappear under a spiritual rug can become unworkable.

Effects on ecumenism and revision of the ministry of Peter

The complex topic of ecumenism takes up a lot of space in the comments of those who took part in the survey. The first focus is on the small ecumenism among the Christian churches. But then the horizon widens towards the great ecumenism between the world religions. Occasionally, non-believers are also included in the considerations; an ecumenical movement with these is encouraged.

Expectations in this area are mostly positive and high. Synodalization is ascribed a unifying power. This unity-promoting effect is already evident in synodal parishes. 62% are convinced that “ synodality is proving to be the preferred means today to preserve the unity (koinonia, communio) of the church (community). Why should this only be possible within a local Catholic congregation and not also in the ecumenical process of unification ?

Only occasionally do ecumenical pessimists find an intolerable "standstill"; this one will “stay because no one is prepared to really move!” One interviewee therefore expects that the World Synod of Bishops will “clear away the artificially placed obstacles in ecumenism”. However, ecumenical stagnation is not only perceived in one's own Catholic home. That is why one interviewee would like more movement “just like from the other churches. These, too, seem to me to be caught in a current standstill”. The “long years of stagnation” must finally come to an end, writes a man from Luxembourg.

According to a few interviewers, the signs that ecumenism is gaining momentum are not good. Because there is “unfortunately great disagreement, especially with regard to the radical nature of the conservative camp (bishops in Germany, USA, Poland, partly South America and Vatican benefice cardinals, etc.) Only partial progress in ecumenism, since ecumenism, especially in the Orthodox world, is not The concern is to poach evangelicals rather than seek unity!” So it gets even not easy that a “binding agreement on the equality of all Christian churches is found and the Roman Catholic no longer has a special status. We all believe in the same God.”

service to the world

To such ecumenical pessimists, ecumenical realists counter that “ecumenism is becoming more and more important”. And by no means only with a view of the churches or the concert of world religions. The torn world demands "that all Christians in this world see themselves as one". One respondent clarifies this when she writes: “Ecumenism can be a good example for a deeply troubled world. There are enough other things that divide people, faith doesn't have to do it as well.” The term ecumenism regains its original meaning and takes the οίκος, the world as a whole, into account. One world can only survive together. This leads one interviewee to emphasize: "An important goal should be that people learn to understand that a good coexistence of this one humanity on this one earth can only be achieved through ecumenism, respect and cooperation between religions for human dignity (in every social group, every skin colour, every culture and on every continent) can succeed. Talk to each other! respect for each other! Take responsibility (for our thoughts, speeches and actions and also for inaction!!). And all this as an honest goal of our actions.” It is therefore important for the whole world – for urbi et orbi – “that it finally becomes visible and perceptible that we are in reality a church, since we are all members of one body with Christ as Head".

By valuing the unity of Christians precisely as an indispensable service for divided humanity, individual interviewees are moving in the footsteps of Vatican II ecclesiology. In the dogmatic constitution on the Church (Lumen gentium), this deepened the image of the Church with a view to the world of today (Gaudium et spes). In describing this image of the church, the Council uses the traditional sacramental theology, which was also used in Christology . Jesus Christ is called the Ursacrament, the Church the Grundsakrament: "In Christ the Church is the sacrament, so to speak, that is, a sign and instrument for the most intimate union with God and for the unity of all mankind." (LG 1) Both the union with God like the unity of people among themselves are invisible realities. The purpose of sacraments is to make the invisible visible. Jesus Christ is therefore praised as “the image of the invisible God” (Col 1:15). And the Church united in love brings to light the deep unity of one humanity in God. But the sacraments not only show, they also promote, bring us forward. Hence they are both signs and instruments. According to the Second Vatican Council, the Catholic Church sees its central task in today's world as being united to advance the unity of humanity.

It is precisely this basic service that a divided Christianity cannot credibly render to the torn humanity. This makes the separation an annoyance, which respondents explicitly point out. Therefore, there is an urgent need for a conversion of all Christianity with the goal of unity, without losing the richness of historically grown diversity. Ecumenical advances are urgently needed to "overcome the scandal of the division of the Christian churches." It can help to look at historical distortions and developments with a view to “the annoyance of the separation between the Christian denominations. However, this must be worked out in a joint dialogue. This includes trusting in the cooperation of the Holy Spirit ('I am with you to the end of the world.').”

However, the hoped-for reversal of the divided Christianity is not a purely rational process. It certainly cannot be replaced by " theological subtleties". It is one respondent who hopes " that the pain of the division of our churches will become so great that movement will finally come into the ecumenical process". A man from Germany made himself the spokesman for many of those who took part in the survey: “We believers long for more ecumenism. Hopefully that will also put the bishops under pressure.”⁷²

New momentum

Given the stagnation identified by some respondents, and the urgency seen by many for Christians to serve together in today's world, many respondents call for more dynamism in the ecumenical movement. " New impetus for ecumenism is urgently needed". What is needed is "better coming together and better cooperation with other Christian churches, without backtracking and with full openness to current important questions", a "prosperous further development", " practically noticeable progress" . “An “ecumenism of empty words” is no longer enough. Because "a church like the one we have now was certainly not in the spirit of Jesus' message".

However, much that advances ecumenism does not have to wait for the coming World Synod of Bishops. Even now "there is room for maneuver that should be used together". Ecumenism will only make headway if, on the common path, everyone “emphasises what unites us. Are we all Christians? - And that everyone is allowed to remain anchored in their faith without justifying themselves - otherwise it wouldn't be ecumenical!" You have to " look for and celebrate common ground instead of always putting the obstacles in the foreground. The people are 'further' than the church. They don't see the obstacles that are constantly presented to them." One interviewee speaks of the "removal of pseudo-obstacles". Big steps have to be taken in ecumenism, which the interviewee, who considers such to be necessary, does not expect. It will not be enough if only " the old trench warfare takes place".

One comment deserves mention. A woman from Germany reminds us that over the centuries the Christian churches have developed their own cultures. The various denominations have become “unfortunately like foreign cultures” to one another. In this respect, ecumenism is “also a kind of 'interculturation'”, in which every denomination tries “to focus more closely on what unites those who have become strangers”.

Goal: unity in diversity or reconciliation of differences?

The ecumenical movement will make progress if it agrees on the goal. There is currently a heated debate about this among ecumenically committed people in (universal) church bodies and in theological faculties. There is currently only agreement on what the goal cannot be. A "return ecumenism" is ruled out (also in the survey). The Catholic Church would then have a "unique selling point", all other churches (if they are then considered as such at all) would have to "return home" to the bosom of the Catholic Church, which alone makes salvation. One interviewee also defends himself against " pandering and denial: by no means!"

There are currently two conflicting directions when it comes to positive target determination. One direction relies on diversity. This has grown historically. For this trend, the demand for unity is seen as an instrument of subtle appropriation. But in order to connect the difference with the ecumenical concern, "reconciled" is added. The goal of ecumenism is then not unity but reconciliation. Even more: as soon as "Christians are reconciled, ecumenism is no longer necessary". Reconciliation requires, among other things, that the rejection of other Christian churches be lifted and the ban bulls torn. Then every denomination/church can ultimately remain as it is. The historically evolved status quo is factually legitimized by this objective. Jesus' prayer that all be one (John 17:21) is left to biblical studies without any consequences.

The other direction, on the other hand, places the emphasis on unity. The ecumenical concern is satisfied by adding "in diversity". This target version can be found in most of the comments in the present survey. The formula of “unity in diversity” is used repeatedly. In his big opening interview with Antonio Spadaro, Pope Francis put it this way: “We must move forward united in our differences. There is no other way to become one. That is the way of Jesus.”

Several respondents expect that a synodalization of the Catholic Church will recognize the inner-Catholic diversity, which "also makes ecumenism possible in the sense of a unity in diversity". A man from the country of the Reformation wishes “for ecumenism: strive for more unity in diversity”. “ The unity of the church in diversity has long existed. There are only clerics who want to make themselves important and fear for their job, who are constantly coming up with new excuses against ecumenism," criticizes one interviewee from Switzerland, which is experienced in ecumenism and currently has Cardinal Kurt Koch, who is primarily responsible for ecumenism in the Vatican puts. With the goal of "unity in diversity" in mind, " ecumenism can be a further step in approaching one another, whereby for me the synodality of the Catholic Church is less important here than the will of the decision-makers for more cooperation and mutual recognition in one possible diversity, which is always possible with a unity in diversity. A more synodal Catholic Church could, of course, also bring more movement here, since the people of the Church see less what divides and more what is possible in common than with the current ministers of the Catholic Church, where the focus is always on what divides.”

One interviewee brings anthropological arguments for the model of “unity in diversity”. In her view, “ecumenism exemplifies the uniqueness of every human being and thus equality, whether male or female! – She lives with the diversity as God continuously and miraculously constantly creates!!!”

Ecumenism: with whom?

The now long history of the ecumenical movement shows that, in addition to efforts to include all Christian church communities, there has always been bilateral ecumenism. In addition, there are attempts to bring the many evangelical local churches closer together, which can make it easier to talk to them. One interviewee from the country of origin of the Reformation observed, not without reason, that “ ecumenism is only feasible and meaningful on a small scale. However, since the evangelical churches in particular are not controlled centrally, there will never be a large-scale ecumenism of the churches. There are too many contacts, with too many opinions.” But he also sees the inner-Catholic pluralism as an obstacle when he continues: “Alternatively, the Catholic Church allows itself to wash out its own regional standpoints and at some point to no longer be perceived as a church ."

It is therefore not surprising that the study participants perceive very different constellations even within the small inner-Christian ecumenical movement. For them there is not one big ecumenical process, but many sub-processes. Outstanding are the contributions on the relationship between the Catholic Church on the one hand and the Orthodox and, even more so, the Evangelical Churches on the other. ⁷³The chances of success for these two partial ecumenical groups are assessed very differently by those questioned. "The ecumenical dialogue with the churches of the Reformation will be easy, but certainly not with the orthodoxy . " Improving Reformation churches”. One interviewee therefore has “great hopes for a positive outcome of this synod. It would certainly change the relationship with the evangelical church in a very positive way. It is questionable whether this will also have a positive effect on relations with the orthodox churches.”

The differences in the sub-ecumenisms also shape the performance of the Catholic Church: "It will be interesting for ecumenism insofar as we lean more towards the Protestant or the Orthodox side." It could be that the traditional-oriented circles in the Catholic Church are more of an ecumenism with the (pre-modern) orthodoxy, the time-minded, however, more with the (more modern) churches of the Reformation.

Irrespective of such an assessment, however, it is crucial that the process itself gains more impetus: i.e. both the "approach to Orthodoxy and also to the Protestant churches - but the goal remains: The churches should remain as they are (reforming!) understand – unity in diversity”. "The peculiarities of the Catholic and Protestant churches will have their place," according to one interviewee from the country of Calvin and Zwingli. It requires "an honest approach to one another to the fellow believers of the Orthodox Churches, the Protestant Churches and the Free Churches". In addition to the considerations at the synod on synodality and its impact on ecumenism, a survey participant from Germany can also make a “preliminary definition of when and why a synod (and at what level!) with the churches of the Reformation and/or the orthodox churches together convened and carried out” .

Ecumenism with the Churches of the Reformation

In the study, the interviewees give priority to encountering the churches of the Reformation. In the context of the forthcoming synod, “a step towards the Reformation churches” is to be taken. “Ecumenism is particularly important in Germany, the country of the Reformation. Therefore, the local churches should be given greater freedom to practice ecumenism. For me, that is less of a universal church issue.” One interviewee from Germany expressed regret when he remarked: “Ecumenism seems to me to be still predominantly anchored in the German-speaking area”.

In fact, in the study, most of the comments on partial ecumenism with the churches of the Reformation came from Germany, then from Switzerland: that is, the two main countries of the Reformation. Respondents also have concrete ideas about what is important. It begins with the desire for "fewer measures of demarcation from the Protestant Church". Contrary to the Vatican document "Dominus Jesus", a Roman declaration on the uniqueness and salvific universality of Jesus Christ and the Church of August 6th, 2000, those questioned very well advocate "the recognition of the Evangelical Church as a church and not just as a faith community". .

However, the ecclesiological recognition of the Protestant faith community should not remain. That alone would not heal the pain of separation. Rather, it is expected "that the Catholic Church will find a way to unite with the Protestants". A study participant from Austria, which is traditionally Catholic, notes why “reunification with the Protestant Church” is long overdue: “The reason for the split at the time, eg the sale of indulgences, is still shameful to me today. In my opinion, the split was indirectly provoked by the behavior of those responsible in the church at the time.” But these are no longer dividing issues today. Nothing stands in the way of “further rapprochement initially with the Evangelical Lutheran Church (joint celebration of the meal)”. "Concrete offers from the Catholic Church for binding union negotiations with the churches of the Reformation of the 16th century" are even expected from the World Synod of Bishops.

Learn from the evangelicals

Not only ecumenism, but also the Catholic Church itself would benefit from such an ecumenical step of uniting the two churches in whatever form. This could learn a lot from the Protestant Church, especially with regard to synodalization, if it is willing to do so: so several statements . There would be " progress in the democratization of the Catholic Church based on the example of the Evangelical Church(es)!!!", enthuses a younger interviewee from Austria. The Catholic Church could also learn for local decision-making processes, which repeatedly lead to irritation in Catholic communities. One interviewee from Germany states: “It would be wonderful if parish councils were given real decision-making authority, for example about the appointment of clergy, as is the case in the Protestant church. In addition, decision-making processes should generally take place democratically, with lay people and full-time employees of all genders together.”

Three respondents point out that the Catholic Church should (finally) learn from Luther. A woman from Bavaria thought it would be good if “some of Luther's concerns could be recognized from today's perspective. The insight should be awakened that we can only win together as a church.” If this happens, “the Catholic Church proves capable of reform. Luther's reform ideas could be carefully upgraded and become a step towards genuine ecumenism.” Ideally, this would lead to a “ reformation of the Catholic Church, as Luther tried but failed to do”.

difficulties

Other study participants are not so confident. One interviewee from Germany sees “ little scope for ecumenism with other Christian churches.” He discovers the reason not only in his own church. For him, “genuine ecumenism also requires a considerable movement from non-Catholic partners and the task of a long-established self-image in differentiation from the Catholic Church”.

In addition, not a few in the Catholic Church are very afraid of becoming Protestant. This causes "much opposition to the Protestant churches" from a section of the Catholic Church at all levels. The Curia Cardinal Kurt Koch is accused in a statement that he “fears the Catholic Church becoming evangelical like the devil fears holy water”. That is why there will be "no radical about-face towards synodality at the coming church assembly - if only to avoid being accused of becoming too Protestant". Instead of an ecumenical approach, what is needed is “a sharpening of the profile of the Roman Catholic Church and the containment of liberalism. In contrast to the evangelical faith communities, a demarcation to the zeitgeist of our society! Make clear the deep ecumenical closeness to the Orthodox, Oriental and North African Churches.” A statement from Germany is particularly harsh: “No ecumenism with Protestant heretics. Separation of the bishops from any Protestant heresies and from the spirit of the time. Strong ecumenism with the Orthodox Churches, Copts and Armenians.”

Ecumenism with the Churches of Orthodoxy

In recent decades, high-ranking officials of Orthodoxy have tried to enlist the Catholic Church leadership to join them in fighting against today's "secularism". I was an eye- and ear-witness to how the orthodox Metropolitan Alfeyew Hilarion, head of the Moscow Patriarchate's foreign office, brought this concern to Cardinal Kasper at a conference in Gnieszno, Poland. During the break I asked the cardinal whether he would accept this offer in his reply. It's not that easy, he said. Confessional researchers informed by the sociology of religion point out that the majority of the churches of the Reformation are considered more modern, while the majority of orthodox positions are pre-modern. The Catholic Church is somewhere in the middle, more modern since Vatican II; but there is a Catholic back and forth, back and forth. In terms of modernity, the Catholic Church is proving to be very polarized, but also on the move. Metaphorically speaking, the Second Vatican Council was the conclusion of a decade-long risky pregnancy, after which the Catholic Church finally came to the (modern) world.

It seems that the proximity to one of the inner-Catholic wings helps shape the determination of the relationship to orthodoxy. In any case, this is colorful in the survey. It can be assumed that for many respondents the synodalization project represents a further development step on the way to the modern world.

One interviewee from Germany opposes exactly this and wishes that " hopefully the old rite will soon be practiced again in the Catholic Church!" Eucharistic community possible!!“ A younger Belgian takes a similar view and expects “a step towards a union with the Orthodox Church, and a step away from the protestant communities”.⁷⁴

But even without this tradition-concerned background, which becomes visible in the statements of these interviewees, some plead for increased ecumenism with the Orthodox and consider reconciliation, even unity, to be possible soon and expect steps in this regard from the World Synod of Bishops. A Dutchman sees “much more unity with the Eastern Orthodox Churches; maybe even a merger. This might be a stepping stone to much more unity with the other Christian denominations”.⁷⁵ Another agrees and also expects "a clear push forward in ecumenism, especially in relation to the Orthodox Churches". A respondent from Flanders, Belgium, believes that “ecumenism can move up a gear with the Orthodox Churches”.⁷⁶

Since taking office ⁷⁷, Pope Francis has pointed out that the Catholic Church can learn from what the Spirit of God has sown in other churches. He refers to the more collegiality and synodality that he encounters in the orthodox tradition. In his government declaration "Evangelii gaudium" he expressly writes: "In dialogue with the Orthodox brothers, we Catholics have the opportunity to learn something more about the importance of episcopal collegiality and their experience of synodality." (EG 246)

"Orientation to the synodal practice of orthodoxy": that is what a German interviewee sees, as does the pope. Similarly, a man from Canada writes: “I would especially like to see a change in the manner of 'governing' the Eastern Churches change to reflect a needed view of the Communion as Collegial and not Authoritative. This will also help with regards to Ecumenism with the Orthodox.”⁷⁸

However, not everyone sees a role model for the sought-after synodalization in the churches of orthodoxy. " The example of the Orthodox Church shows us that 'synodality' is in contradiction to church unity and therefore cannot be a viable path for the Catholic Church." The survey participant is not right when she notes that the " Orthodox Church does not know synodality “. It is also not easy to understand why, according to one interviewee, "synodality, especially with the Orthodox Churches, can even complicate ecumenism". He then concedes, however, that "more synodality in the sense of a communal discernment of spirits could be a fruit of the pontificate of the Jesuit Pope Francis".

The reason why the synodality practiced in the Orthodox tradition can only be exemplary to a limited extent has to do with the fact that in some of the patriarchates of the Orthodox world it only gathers the bishops. Some orthodox patriarchates, on the other hand, are aware of the participation of appointed lay people. However, this will not satisfy the large number of Catholic church people who hope for a representative lay participation (including women) and thus a de-clericalization of synodality for the Catholic Church.

If one takes these reflections on a creative encounter between the Orthodoxy and the Catholic Church, then Cardinal Kurt Koch can be agreed. He currently sees little enthusiasm for ecumenism among the Orthodox. He calls on both churches to approach each other more resolutely - which a woman from Austria underlines in the survey: " In addition, ecumenism does not necessarily fail because of the Catholic Church, but the Orthodox Church in particular is miles away from such a church (not even the individual Orthodox subgroups can work together, as we have experienced in our parish!!).” But if there is an ecumenical opening, both sides can learn from each other. "More synodality is needed on the Catholic side, and the need for a 'primacy' on the Orthodox side to be recognised," said the Vatican's ecumenical minister in the official publication organ Osservatore Romano.

The Kathpress reported in detail on this contribution by Cardinal Koch : “The President of the Pontifical Unity Council explains how Pope Francis understands and wants to promote the principle of synodality at all levels not only methodologically, but above all spiritually. The Catholic Church can and must still learn from the Orthodox Church. The next Roman Synod of Bishops scheduled by Francis in 2023 on the subject of a 'synodal church' will also be extremely important ecumenically. Conversely, according to Koch, the Catholic 'can expect from the Orthodox Churches' that they 'come to the realization that a primacy on a universal level is not only possible and theologically legitimate, but also necessary'. The intra-Orthodox tensions surrounding the 2016 Orthodox Council in Crete 'should have made clear the need' to also universally 'think about an office of unity, which of course should not be limited to a simple honorary primacy, but should also include legal elements'. According to Koch, a document by the Catholic-Orthodox Theological Commission from 2007 forms an important basis for approaches in this regard. In it, the terms 'conciliarity' and 'authority', 'synodality' and 'primacy' were explained and clarified from the theological point of view. According to the cardinal, it is clear that synodality and primacy depend on one another at all levels of the Church and must mutually stimulate and complement one another.”⁷⁹

Ecumenism with other Christian churches

Other Christian churches are also part of the ecumenical focus. Two comments consider the Old Catholic Church. One interviewee from Germany remarks: “ As an outsider, I am very interested in observing the synodal events in the small Old Catholic Church and I believe that one can perhaps learn from them.” Another younger interviewee can imagine “ catching up on the reforms that Vatican I led to the founding of the Old Catholic Church. On its way to synodality, the Old Catholic Church z. B. also brought forth the women priesthood, abolition of celibacy and democratic structures at all levels.”

Two comments see merits in the Christian Free Churches. One of them wishes for ecumenism “ a new, humble encounter with all congregations, especially those that have come into being in the last few decades. We can learn a lot from them in terms of inculturation. And that applies to all parts of the world! We are numerically superior to the churches and free congregations, but unfortunately that says nothing about the spiritual (missionary) efficiency. Here we would have a real reason to become more humble.” Another interviewee also experienced that in comparison to the free churches their own “ church is not alive enough, it is 'rusty' (eg hierarchy). It lacks the fire, the passion that I was able to get to know in some free churches. My wish would be a mixture of devotion (as usual) and joy/charisma.” Such learning is already taking place on site. A Swiss wrote: " We have a 'good' ecumenism in our congregation with the Reformed and a Protestant free church, but actually only in minor and not in substantial things."

“Ecumenism” with other world religions

In some comments, the horizon for ecumenism widens from an inner-Christian to an ecumenism of the world religions: "I also hope for a more effective dialogue with the other religions," notes a Dutchman. A woman from Austria also broadens her perspective: “The ecumenical movement is very, very important, and dividing the Christian churches is nonsensical. The different world religions should also feel connected like brothers and sisters”. One must, according to a Belgian woman, “promote inter-religious dialogue”. "Opening up for a real dialogue with the religions is just as urgent as opening up for a comprehensive Christian ecumenism," said a voice from Germany.

Specifically, Islam and Judaism are mentioned. The few contributions to Islam are not confident in this regard. A man from Germany noted: “Ecumenism is becoming more difficult – who speaks for the evangelical church in Germany? Quite apart from Islam and orthodoxy, they themselves do not agree.” A German survey participant is even more critical of Islam and expects that ecumenism must prove itself as a defense against Islam pushing towards Europe: “Ecumenism: nothing works without it anymore!! Solidarity important - Islamization!! This scares me a lot, because the Muslims appreciate our tolerance towards those of other faiths only in educated circles.”

Some study participants extend their ecumenical logic even to people who do not identify themselves as belonging to any religious community and identify themselves as non-religious and sometimes atheistic. For example, a woman from Germany would like “a dialogue on an equal footing not only with the other Christian churches, but also with other religions and non-believers”. A man from Austria takes the same line: "Opening to more ecumenism, dialogue with other denominations and religions and especially non-religious people!" Important are "respect and dialogue with people of other faiths".

A Swiss sums up the previous reflections on the hoped-for ecumenical dynamic. He draws a historical line from Boniface VIII to Pope Francis: “The Roman Church’s claim to sole salvation (bulle Unam sanctam, 1302) in conjunction with its countless strictly unscientific wrong decisions (condemnation of Galileo, human rights, Darwin, the theory of evolution, etc.) is self-evident also shaken their credibility in the core area of their responsibilities (questions of faith). Many statements of faith have thus also been unmasked as 'bounced cheques' and settled (e.g. the Franciscan/Dominican dispute about the immaculate conception of Mary). A church that reflects on humility instead of power and listening instead of asserting itself regains credibility and becomes a trustworthy partner for other churches in the struggle for statements of faith that are also responsible today. Pope Francis lives it, even beyond Christian denominations.”

Grass-root ecumenism

It has already been mentioned in several statements that the local Christian communities are a privileged place for (more) movement in ecumenism, and that in all denominations and religious communities. A few voices even consider a unity of the Christian churches to be possible now because such a thing has long been practiced in grass-root ecumenism. However, this is often overlooked by those responsible. That's why a woman from Germany writes: " I wish for recognition of ecumenism, which has long been practiced at the grassroots." Another statement is even clearer: "Ecumenism in Germany - in my perception - is increasingly no longer being done by the official church, but by carried out by laypeople on site. After the Synod I would like to see a breath of fresh air in the matter of ecumenism. This requires turning away from the theoretical disputes (see common Communion), which prevent honest ecumenism and which the 'church people' have long since corrected by voting with their feet. A little more sense of reality should do the Curia good.” It is considered possible “to bring the upper and the highest bodies of the large Christian churches closer together, as is already very often the case at the grassroots level”.

Respondents associate this with the wish that the dynamics from below will also reach the higher levels and bring the Christian churches together: " Structures of the local churches need strengthening in order to make progress in ecumenical processes and to act responsibly." There would still be a gain "More scope for ecumenism in a region-related manner". And because some congregations experience that their ministers do not support their ecumenical commitment, the wish is expressed “that local ministers be encouraged and, if necessary, pointed out, to act and think ecumenically in their congregations”. If ministers are not willing to do this, in some congregations “ecumenism is practiced locally and is the responsibility of the congregational leadership (not necessarily a priest)”. However, it is often not the whole congregation that lives and acts ecumenically, but a group. In this regard, an extension is desirable, a woman from Germany notes: “Living ecumenism also needs to be practiced by the church Christians, not just by a group of the church. Christians should also be empowered to do this. – How many Christians today are still able to have theological (religious) conversations with other denominations?”

This practiced grassroots ecumenism is linked to the idea that promoting ecumenism locally is a valuable instrument for promoting ecumenism as a whole. Much would be achieved if “ the ecumenism practiced and lived in the parishes were also approved by Rome”. There could well be “more opportunities for local/regional ecumenism”.

Ecumenical Hospitality

If the ecumenical movement is to gain new impetus, all those involved must have an ecumenical spirit and ecumenical hospitality. There are indications of this in the statements made in the study.

Ecumenism begins with looking at oneself and one's own condition, and that in the mirror of the gospel. " I would like it if we looked at ourselves first, then we should first look at or take the step towards the other denominations". This process of self-reflection is more about "radicalization" - i.e. roots in the Gospel - than about a (feared) "dilution of the content of faith". "Questioning one's own positions in view of the convictions of others" is not ecumenically expedient.

Churches that have renewed (reformed) themselves from within can then enter the space of 'ecumenical hospitality'. They bring with them “a growing willingness to reach out to one another as children of God” and “mutual empathy”; they practice "love and mutual appreciation", "mutual respect without weakening / relativizing our beliefs"; they are willing to “accept and tolerate one another”.

In this room of ecumenical hospitality, a dialogue takes place at eye level - so no " ecumenism on a high horse". This dialogue begins with the fact that " the Catholic Church opens up to other churches and listens to them". Those involved “do not lose sight of each other”. Everyone makes a serious effort “not to focus on what (supposedly) separates, but on what they have in common”. They "look more at what they can do together than at what makes them different." "Willingness to talk about ecumenical togetherness should be clearly signaled so that common projects can grow from it more easily." The “results of the ecumenical commission worked out so far” are recognized by everyone. “Decisions are (also) supported by the grassroots and not dictated 'from above'. This also creates an open attitude that is conducive to dialogue.”

issues

The study identifies a handful of important issues about which the hoped-for dialogue should take place in the space of ecumenical hospitality. In practice, this could lead to " that in the future there will only be ecumenical church congresses". These are the major thematic blocks that are to be discussed: the hierarchy of truths, the common Lord's Supper and the struggle for a renewal of the ministry of Peter.

hierarchy of truths

In the ecumenism decree Unitatis redintegratio of the Second Vatican Council, the concept of a hierarchy of truths is recommended to smooth the way in ecumenical issues, after previously false Irenism was rejected, but linguistic theological effort was also demanded:

“The way in which the Catholic faith is formulated must not constitute an obstacle to dialogue with the brothers. All teaching must be presented clearly. Nothing is so far removed from the ecumenical spirit as that false Irenism which spoils the purity of Catholic doctrine and obscures its original and sure meaning. At the same time, however, the Catholic faith must be expressed more profoundly and correctly, in a way and in language that can also be truly understood by the separated brethren. Moreover, in the ecumenical dialogue, Catholic theologians, faithful to the Church's teaching and seeking to explore the divine mysteries in common research with the separated brethren, must proceed with love of truth, love and humility. In comparing the teachings with one another, it should be borne in mind that there is a ranking or 'hierarchy' of truths within Catholic teaching according to the different ways in which they relate to the foundation of the Christian faith. Thus will be prepared the way in which all, in this fraternal competition, will be stirred to a deeper knowledge and clearer presentation of the inscrutable riches of Christ.” (UR 11)

According to one interviewee from Germany, the foundation of this edifice of truth is the common belief in one God: “ There is no Catholic or Protestant God!”; the study participant associates this with the wish that “after 500 years of separation, things should finally move forward visibly. The 'people' no longer understand this academic discussion anyway. The parishes are much more advanced than 'the ones up there'. Thank God!” This shows that this concentration on the common center of faith can not only be a challenge for academic theology and ecumenical expert discussions, but also has to shape proclamation. One respondent hopes for “a new definition of what we have in common as Christians. These must be few, but the central statements of faith.”

On this one foundation of the edifice of faith, joint religious instruction in the schools would also be possible: “Where cooperation is immediately possible without the obstacles of tradition, it can be practiced: the central example should be education in public schools in an ecumenical religious instruction in a subject ‘Christian religion'!

Common positions have already been found in some areas, joint projects have developed in these fields, and new ones can be added. One interviewee from Germany expects the "ecumenical synodal paths to be set up, for example in environmental issues, in social teaching or Bible study". The latter is made easier if “tradition is not placed above Holy Scripture (applies to all Christian churches: one Lord, one faith, one baptism)”.

Commentators recommend that their own church “finally learn from ecumenism how to better open doors to women”. In return, the wish is expressed that "the Protestants may understand the devotion to Mary". The Second Vatican Council made an important contribution to this by incorporating Mariology into Ecclesiology. Mary, as the recipient, is considered to be one of the primal symbols for a church that welcomes God.

Ecclesiology remains more of a marginal topic in the contributions of those interviewed, no matter how much it had led to serious ecumenical upheavals through “Dominus Jesus” until the clarifications by Cardinal Walter Kasper, who was responsible for ecumenism at the time. One should “not put forward the understanding of the church when taking steps in ecumenism (it's about believing in one another and being on the way)”, says one interviewee from Germany. However, it could be attractive for the Catholic Church to attempt an "alignment of church structures with the churches of the Reformation". Another can even envision “an ecumenical church leadership” after agreement.

Common supper

The comments on the much-discussed question of communion take up a lot of space. This is an urgent pastoral issue, especially in mixed-denominational countries. The current situation is perceived by interdenominational couples as an impertinence. A Swiss woman finds emotionally strong and clear words: “I expect that in the ecumenical community real joint services will take place 'with soul and hand and foot', not so pseudo-ecumenical. I know priests and lay women and men who are still completely behind the moon in this regard and only celebrate lived ecumenism because they are being bombarded with it. What is required is a real willingness to take one another's faith seriously and not to think that only my faith is the only true one. For me, this has nothing to do with lukewarm Christianity. no, that includes being open-hearted to you!”

For many respondents, it is high time for "Communion fellowship" with "mutual invitation and participation." “ T he obstacles to a common Communion must be removed with a view to the example of Jesus.” Because it is not Jesus’ invitation that is currently preventing this, but “questions of canon law are essentially responsible for the common Eucharist, which can be changed if one want". Quite a few local communities decide for themselves when “no more happens in ecumenism, for example the common Eucharist. Analogous to the saying 'there is war and no one goes there' it then means 'there is no common supper and we just do it'”. This development can happen in stages: “We don't have to be able to celebrate the Eucharist/Communion together yet; but that all the baptized be able to receive the Eucharist would be vital.” “We are sisters and brothers of the One Lord Jesus Christ. Seriously believing brothers and sisters should therefore not be denied participation in the altar sacrament.” Sooner or later, however, stepping forward to receive the body of Christ in Protestant and Catholic communion celebrations will be like baptism and “the religious upbringing of children”: it will be those affected make the decision and will then experience how management actually takes note of their decision. A “(mutual) recognition of the sacraments” is therefore appropriate.

Of course, many wish that such extraordinary emergency developments would not be necessary so that “all Christians could be admitted to the Lord's Supper, and that beyond theological speculations about the “transubstantiation dogma”. One interviewee would be very pleased “if the bishops finally dared to lead their diocese without looking to Rome. They are now unaware of the power they have and point to decisions from Rome as an excuse. Together with the faithful of the diocese, the bishop could prioritize what is important and right for his diocese. Then there would finally be diversity in the one Church of Jesus Christ. And ecumenism would then also be a matter of course!” In the same vein, a woman from Poland voted for the “introducing intercommunion between the Catholic Church and Protestant Churches” ⁸⁰.

A few quiet voices advise caution when solving this concern for many of those affected. "Ecumenism must not lead to the abandonment of the sacraments in the Catholic Church." "Differences must be looked at and discussed, but the essential must not be lost."

One study participant thought deeply about this issue. She writes: “'Catholic' means 'all-encompassing', 'concerning the whole'. For me, this means on the one hand the importance of involving enthusiastic and committed Christian laypeople in the liturgy and practice of Catholic services and thus their reformation for the purpose of awakening and promoting the interest of a broader target group. On the other hand, this results in the need to create more ecumenically oriented worship services and to make them accessible to an even broader public in order to enable as many sections of the population as possible to access their divine origin, coupled with a comprehensive range of information that provides a good overview of the various possibilities and intensities of religious practice. From this, an affiliation to one or the other specific religious orientation can develop. And from the combination of in-depth offers within the church on the one hand and cross-denominational events on the other, unity in diversity – comparable to the biodiversity of creation – could be experienced and expressed.”

Reflection on the primacy of Peter

On the way to unity, the Christian churches are not only struggling for the key sacraments of baptism and Eucharist, but also for an understanding of the office, especially the papal office. Recent popes have signaled their willingness to engage actively in redefining their office for the sake of unity.

Comments in the study support this effort. A "rethinking of the role of the papacy" is needed. If this happens, "this could and should result in new impulses for ecumenism." For this, "even the papacy in its present form may have to be questioned". "As far as the papacy is concerned, I hope positively, the openness of the first centuries and courageous bishops!"

A major ecumenical stumbling block is the First Vatican Council and its design of the papal office through the dogma of infallibility. It is clear to many respondents that "an ecumenically compatible new version of the papal office cannot avoid a review of the dogma of the infallibility of the pope and the dogma of the 'only true church', a clear departure from Roman centralism". "The primacy and the infallibility of the pope must be redefined and then removes a major stumbling block of ecumenism." The Catholic Church cannot avoid "explicitly addressing the way in which papal primacy is exercised." Alignment with the pope was a mistake.” A “abolition of the omnipotence of the pope due to the First Vatican Council” is demanded.

No imperial papal church

Several requests to speak indicate which form of the papal office must be overcome. One interviewee from Germany can imagine a Christianity completely without papal office, at least "in its current form", if this prevents or delays the development of ecumenism. The pope is “not an omnipotent power bearer”. What must come is “a turning away from the Roman imperialism of the imperial era, which has persisted in the hierarchical papal church to this day. It is not compatible with the example and teaching of Jesus (washing of feet).” Reason enough “to give up the claim of the primacy of the Roman Catholic Church over all Christian churches without replacement”. “One should abolish the papacy. The pope is nothing other than the pharaoh in ancient Egypt.”

Alongside such radical ideas, gentler advice is advanced for a modification of the papacy. What is needed is “help for the pope so that he no longer has to make lonely decisions”. A respondent from the Czech Republic thinks empathetically in the same direction and sees such a relief measure for the holder of the Petrus ministry in a synodalization of the Catholic Church: "As a result of a reasonable synodalization, church declarations and decisions should gain a lot in competence and effectiveness, especially if the participation of lay people (while respecting the principle "whoever decides is also responsible") is strengthened. The Pope should no longer feel like a loner.”

A new image of the Pope: Primus inter pares

Some of the interviewees wrote about what the papal office should not be like, while others redesigned images for a papal office that is compatible or at least more compatible with ecumenism, i.e. “does not oppose ecumenism”. This "is a gift if properly exercised". Benedict XVI's The abolished title of the Pope as "Patriarch of the West" is to be accepted again by the Bishop of Rome.

According to a francophone Swiss, the pope will in future be characterized as “ acter que le pape est le primus inter pares”, meaning that the pope is “first among equals”. That "could also make a union with the Eastern Church possible".

The reformed papal office becomes “serving in the sense of Frère Alois”. It " has its important function in the service of unity and also the representation of the gospel and church in the world public". Also within Christianity " he promotes the unity of the church in the diversity of its regional and spiritual manifestations and rites. All Christians make up the Church; that is how Christ willed it. Diversity in terms of rites is desired in this church. The Pope coordinates the rites entrusted to his coordination.” He is “the guarantor of the unity of all Christians”.

A spiritual recommendation is given to future popes: "It would also be good to remember Peter, who was married and who betrayed Jesus three times." authority to which all must submit in order to be church".

However, the Pope not only assumes a content-neutral " moderator role", something at meetings of those responsible for all Christian churches. When it comes to fidelity to the gospel and thus serious conflicts of faith, he also has the opportunity to object and object. One interviewee from Germany sketches a scenario: “ I expect that in the future there will be synods, perhaps divided into language groups or continents, which will also have decision-making powers in matters of faith and liturgy, as was the case in the early Middle Ages. The pope can only disagree on very serious religious decisions and refer matters back to the synod for renegotiation. In the event of a dispute, a question must be forwarded to the other Synodals for voting. After their vote, the Pope is also bound by a majority decision.”

So if only a few see a future of united Christianity without a papal office, the overwhelming majority advocates a transformation that the papal office not only makes the ministry of Peter acceptable to the Christian church, but also sees it as a gift from God that was used to fulfill Jesus' request - that all be one – contributes sustainably and powerfully. For most of the comments, it is not the devaluation of the papal office that is on the agenda, but a revaluation and, in this sense, a development and an ecumenical progress.

The contributions also contain original ideas for modifying the papal election. It is surprising that it remains a purely intra-Catholic process. Insofar as it is an office of unity accepted by all Christian churches and equipped with clear rights, the medieval principle from the Decretum Gratiani (1140) "no decision without those affected by the decision" could be applied. Then forms of participation of all Christian churches in the election of the pope would not be completely absurd. However, the commentaries regard the future papal election as a purely intra-Catholic matter. However, following the principle of synodal participation, this must be done differently. The fact that only cardinals appointed by the pope elect the pope in a conclave bears traits of clericalism.

One interviewee from Austria imagines the future election of a pope as follows: “The papal election is organized differently – the pope no longer elects eligible cardinals who then elect the next pope, but the local churches elect delegates who travel to Rome to elect the pope and from there the new pope is elected. The powers of the Vatican are being restricted. The courtly ceremonies will finally be abolished.” The office will also be designed in a more contemporary way. “He is elected for a specific term of office. In the event that he is prevented from doing so, he has a deputy who is also elected.” All retired officials should leave the Vatican and return to their homes. According to this, they should not be allowed to have a seat or vote in any ecclesiastical offices, but they should participate in pastoral care according to their abilities.”

A synodally involved pope

The modification of the papal office is not only due to ecumenism, which is stagnating because of its historically evolved form. Also within the church there will be a change in the papal administration if a synodalization of the church takes place. Insofar as this changes advisory and decision-making structures, “papal power is (re)defined and limited”. What then happens is “a fruitful synthesis of papal leadership and synodal, regional analyzes of pastoral and dogmatic challenges for a global church presence”. Study participants see such a development of the papacy coming. Pope Francis wants to push them forward. In an interview with Antonio Spadaro when he took office, he said: “You have to go together: people, bishops, pope. Synodality has to be lived on different levels. Perhaps it is time to change the method of the synod, because the current one seems static to me. This can then also have an ecumenical value - especially with our orthodox brothers. From them one can learn even more about the meaning of episcopal collegiality and the tradition of synodality. The effort of common reflection, of looking at how the Church was governed in the first centuries before the split between East and West, will bear fruit at the right time. This is important in ecumenical relations: not only to know better what the Spirit has sown in others, but above all to recognize it better as a gift also to us. I would like to continue the reflection on the primacy of Peter begun in 2007 by the Joint Commission. It led to the signing of the Ravenna document ⁸¹. You have to continue on this path.”⁸²

Will Pope Francis succeed? One interviewee, who expects enormous resistance in the Curia, considers whether the change should not be brought about by the last use of the "old" papal power: " I would like to see synodality strengthened and I hope that the pope will also enforce it - also against the will of the bishops, who will reject it; if necessary, he must make use of his primacy of jurisdiction here – one last time (?), i.e. use it in order to disempower himself a bit in favor of synodality for the future!”

Ecumenism as a spiritual process

Ecumenism also affects the power and decision-making structures of the churches. This is particularly evident in the discussion about the papal office. Being right also plays a role in theological discussions, which certainly looks like power. But the level of power is more the visible skin of the ecumenical effort. According to many commentators, their soul is a deeply spiritual process. Human action is inseparable from divine action. It needs a historically sensitive dialogue as well as " a trust in the cooperation of the Holy Spirit ('I am with you, to the end of the world')".

The goal of ecumenism is shaped on the one hand by the given mission of the church. Therefore, "building the kingdom of God is more important than theological sophistry." The ecumenism “anchored in the order of the gospel” receives “orientation and direction” from this. “By trusting in the different ways of preaching and the organization of the local church, the proclamation of the gospel is at the center and the papacy is credibly and actively involved in this.”

On the other hand, in order to be able to fulfill this task, a Christianity is needed that “grows together more and more in a common faith”. This makes “ecumenism a common process towards the love of God, conducted with care and respect”. Interconfessional prayer, such as that at the Pentecost meeting in Rome in 2017, or the prayer for Christian unity in every Mass (in the current situation of ecumenism, it is more like “a mockery of God by the Catholic Church”) can nourish the ecumenical process in its spiritual depth . One interviewee from Germany hopes “that Christ's devotion to his believers will gain more weight and orientation. When we put His leadership and leadership in the foreground, ecumenism will succeed.” Even if we “recognize that we are different brothers and sisters, Christ is at the center of all of us.” main task of all Christians”. According to an Austrian interviewee, the ecumenical process thrives on a “reflection on what was important to its founder, Jesus Christ, in his life and in his message. The focus should not be on the church, but on Jesus Christ, whose values embody human dignity and humanity. If the Christian churches become aware of their common roots and respect the differences, I think a common ecumenical path is possible and desirable.” What “ultimately unites is the same God in the form of Jesus Christ!” Only if there is a process of unification in the depths of the believers happens, ecumenism has reached its goal. The word is then superfluous. At present, however, like a thorn in the flesh of the churches, “the non-word ecumenism is reminiscent of an un-Jesanian, man-made division”.

With these references to ecumenism as a spiritual process, Pope Francis receives “tailwind”. He constantly reminds us of this dimension: “This is important in ecumenical relationships: not only to know better what the Spirit has sown in others, but above all to better recognize it as a gift to us as well.”⁸³

Instructions for practical ecumenism

Some contributions refer to practical measures, which can turn nice words about ecumenism into deeds. One interviewee from Germany wanted “constant dialogue with Christian communities shaped by the Reformation”, but ultimately found it to be insufficient. "Rather, ecumenism is strengthened through systematic exchange and planned collaboration," emphasizes an Austrian. That also brings benefits. Because even if the dialogue between experts and church leaders is difficult, “ joint social projects are viewed as connecting and meaningful; this results in common liturgical actions (e.g. World Day of Prayer for Women)”. Nothing stands in the way of “cooperation based on partnership at all levels”. A woman from the United Kingdom agrees: “I hope for more ecumenical working together between the Catholic and Protestant Churches. I hope for more cooperation at practical grass-roots levels.”⁸⁴ In this way it can also be achieved that “ecumenical efforts shrink at best to a respectful exchange of pleasantries”.

Chicken and Egg: Synodalization and the Ecumenical Movement

In most of the contributions, a close connection between a synodalization of the Catholic Church and an overcoming of the observed stagnation in ecumenism is assumed. "If synodality is then also lived, it can pave the way for ecumenism." "The synodal way is the ideal way for ecumenism," according to a contribution from India. A "Catholic Church, which is also synodalized in a binding manner according to canon law, is again perceived more as a dialogue partner". “The 'ability to connect' to the Protestant, Reformed, etc. churches increases as a result. Synodality thus makes a decisive contribution to gradual growth in the unity of Christianity and the churches.”

Such an interaction between synodalization and ecumenism does not serve the purpose of synodalization of the Catholic. It has its own logic, it results from theological knowledge of the nature of the church. Synodality is an ecclesiological value in itself. If there is too much connection with the concern of ecumenism, one study participant fears that the objectives will be overwhelmed or mixed up. Nevertheless, a high appreciation of ecumenism can inspire the process of synodalization: even more so, in ecumenical exchange, the Catholic Church can be inspired by other Christian churches: "that at it should learn from the experience of synodality from the other churches" . ⁸⁵The Catholic Church then changes not only " 'for' ecumenism, but it can expect and learn something 'from' ecumenism". It may be that “ecumenism will only participate indirectly in a second step”.

A bold proposal for the World Synod of Bishops should be placed at the end of the section on Gain: Ecumenism. He suggests to those gathered to take the “decision for an ecumenical council”. He means a council of the then united Christianity.

Opinion on ecumenism and the new papal office

The challenge of ecumenism and the associated restructuring of the papal office to be compatible with ecumenism was addressed in a series of closed questions. The results are now presented here in three packages: To assess the synodalization and the role of the Pope in it; How much authority do synods need? Of the toil of synodal processes.

Ecumenism and Synodalization

The majority of respondents are not only pro-synodal, but also pro-ecumenical. 74% see a synodalization of the church as an important contribution to ecumenism with the other Christian churches. With a large majority, they also support a reorganization of the papal office, which should facilitate ecumenism. Three out of four respondents (74%) agree with the statement: "The papal office as a service to the universal unity of Christians can make a significant contribution to ecumenism." Even 81% see it as one of the important tasks of the newly designed papal office that which “does not ensure uniformity, but rather unity in diversity” . If the papal office is restructured in this way, that centralism can be overcome at the same time, which 75% of respondents blame for the stagnation of the Roman Catholic population. Synodalization undermines the old axiom “Roma locuta, causa finita” : 69% consider it unsuitable. Only 11% of those questioned still believe this principle to be correct.

If you form three groups (types, statistical clusters: clusters) of like-minded people using the items mentioned, 51% turn out to be committed ecumenical, 43% moderately ecumenical and only 6% anti-ecumenical.

It is among the authoritarians that there are far more anti-ecumenical people (34%) than among the non-authoritarians (1%). The latter are 64% committed to ecumenism, while among the authoritarians only 31% can be found.

TABLE 2 : Ecumenical types after authoritarianism

| dedicated ecumenical | moderately ecumenical | anti-ecumenical | lines
unauthoritarian | 64% | 35% | 1% | 34%
moderate | 46% | 50% | 4% | 53%
authoritarian | 31% | 35% | 34% | 12%
All | 51% | 43% | 6% | 0%

How much authority do synods need?

Three items relate to structural aspects of synodal processes. Respondents were asked to comment on the statement: "Majority decisions are incompatible with synodality." 17% share this view. However, it is not easy to understand what this statement ultimately means: are fundamentally no decisions possible? Or does it need, as another item raises, "unanimity"? After all, 70% of respondents believe that "synodal processes strive for unanimity, but not unanimity". This also creates space for those majority decisions that only 17% see as incompatible with synodality.

Now, in the struggle for unanimous majority decisions, it can happen that a synodal assembly does not come to a viable decision, even though such a decision would be urgent. In such a case, a third (31%) hold the ecclesiastical authority responsible by agreeing with the sentence: “If a synod does not come to a unanimous decision, the authority has a duty.” The statement: “Without authority a synod is not able to act.” 34% think this sentence is correct.

It is shown in such, albeit minority, positions that there can definitely be a creative tension between a synodal assembly and, for example, the pope. This could also prove helpful with regard to ecumenism. If the participants in a synodal process (or even several churches) cannot agree, the authority of a “Pope” can step in on a subsidiary basis for the benefit of Christianity. Some Orthodox ecumenists argue that such an authority can also be useful within Orthodoxy in exceptional cases.

There are also groups with similar agreement values for these four statements. A first group generally rejects synodal majority decisions and relies on (the Pope's) authority. 43% of all respondents (N=11270) belong to this group. The opposite type represents the right of a synod to majority decisions that come about without authority (29%). The third constellation combines majority decisions and authority, an interaction that can itself be regulated differently.

It is not surprising that the authoritarian respondents prefer the first group (authority decides, no synodal majority decisions). At 58%, authoritarians rely solely on the decision-making authority of authority (the pope, the bishop; non-authoritarians: 28%). Among the non-authoritarians, those who consider majority decisions without authority to be correct (49%; authoritarians: 11%) predominate. The group of those who see majority decisions in conjunction with authority as the right path are relatively independent of authoritarianism (values range between 24 and 31%).

TABLE 3 : Majority Decisions/Authority and Authoritarianism

| Authority without majority decisions | Majority decisions without authority | Majority decisions with authority | In total
unauthoritarian | 28% | 49% | 24% | 34%
moderate | 50% | 21% | 29% | 53%
authoritarian | 58% | 11% | 31% | 12%
Everyone | 43% | 29% | 27% |

Of the toil of synodal processes

Organizational developers point out that authoritative decisions (can) be made quickly, while decision-making processes with a high level of participation often prove to be very time-consuming. Much work time is converted into meeting time, often at considerable cost. However, the gain of such time investment is great. Because the time-consuming participation leads to a high level of identification: with the organization, with the results of the synodal consultations. 81% of those questioned therefore agree with the sentence: "Without participation, there is no identification."

On the other hand, those who pretend to be authoritarian must expect a lot of resistance and need a lot of time and energy to implement the decisions that have been made in isolation. If, on the other hand, an organization takes the time for participatory consultation and decision-making, then it saves time and energy during implementation. People regard the decisions as their own, they are internally motivated, while (authoritatively) given decisions are often only "externally motivated". Then, as the saying goes, you have to “carry the dog to the hunt”.

Respondents were confronted with these aspects of synodalization. The answers confirm that synodal processes are time-consuming. 47% agree with the statement: "Through synodality, decision-making processes become more complex and often slowed down." 27% also see the "danger that necessary decisions are not made" : High costs would arise without really useful results.

There is now a large group among respondents who only sees the disadvantages: time-consuming, slow, possibly no result (63%). A second group sees the effort involved: synodal processes take time. But they still give reason to hope for a good result (22%). A third small group sees no disadvantage in the time required and expects a good result. For them, synodality is an unreservedly suitable instrument for finding important decisions. (16%)

Respondents express themselves relatively consistently when assessing different aspects of synodality: those who do not want synodality (authority does not need majority decisions from synods) also consistently consider it to be disadvantageous, too slow, too expensive and possibly inconclusive. Anyone who appreciates majority decisions without the intervention of authority also sees the time consuming, but accepts this for overarching reasons. In short, everyone assumes that synodal processes are arduous, and yet they bring long-term gains.

TABLE 4 : Majority Decisions/Authority and Synodal Toil

| disadvantageous | slower | fit | In total
Authority without majority decisions | 73% | 16% | 10% | 22%
Majority decisions without authority | 42% | 32% | 26% | 29%
Majority decisions with authority | 70% | 18% | 12% | 50%
All | 63% | 22% | 16% |

Part 4: Practical Steps to a Synodal Church

“Not everyone who says to me: Lord! Mister! will enter the kingdom of heaven, but only he who does the will of my Father in heaven.” (Mt 7:21) This saying from Jesus is shouted out by a number of those who took part in the World Synod of Bishops survey. Some are moved by the unpleasant and painful experience that there is a kind of “political policy of consolation and announcement” in the world church, but also in their local church. On the one hand, this means that they do not expect anything or not much from the coming synod, but at the same time they urge those responsible to let nice words be followed by tangible actions so that their fears are not fulfilled. In a good case, they expect not only groundbreaking decisions, but also their implementation. Many contributions also consider which practical steps can lead to a synodal church.

Some of these extremely helpful suggestions are now summarized. Keywords – dressed here in “calls” – will be:

Don't just use nice words, let deeds follow!

Learn from the best-practice examples that already exist in some places in the Catholic world church!

Stick to the Church's own principle of subsidiarity!

Do not only have good will, but ensure synodality through structures that are anchored in canon law!

Develop a solid synodal culture of communication!

Clarify the role of the office, the image of the priest, suitability for the priestly profession, and educate all those involved in synodal processes (priests and laypeople) well, i.e. differently.

Overcome all forms of authoritarian and authoritarian clericalism!

Because a solid synodalization takes time and has to be learned, introduce it gradually!

In all of this, don't forget that synodalization is a spirit-induced process, because it is about the self-actualization of the church as God's people on a common path!

Not just fine words, but deeds

It's not just a church problem; political parties are also fighting for it. They face the constant challenge of translating their demanding program into political practice through suitable politicians. These are the three PPPs against which every political party can and should be evaluated: program, people, practice. It is normal that there is always a tension between the ideals of the program and their implementation in everyday political life. It is therefore important whether the people have internalized the program and whether there are practical implementation steps that we are constantly working on improving.

According to the study participants, the danger of many committees in the churches is that the path from programmatic resolutions to real practice is not planned and approached with enough determination. Evaluation processes are also rather unusual in the churches, there are hardly any such processes for bishops (apart from the adlimina visits in Rome, where reports are more one-way without any lasting effect on the local churches) and also not for pastors ⁸⁶or full-time employees (deacons , pastoral assistants). This must not be repeated at the World Synod of Bishops , several requests to speak demand. One interviewee “ does not want nice words and declarations of intent, but concrete proposals and resolutions that obligate and involve the pope to a greater extent, so that he cannot simply dodge and, if necessary, simply neglect votes”.

In addition, it must not happen that "the results to be expected are formulated vaguely" in order to avoid later disputes about their interpretation and implementation, as happened with Vatican II. One respondent would like " no long-winded discussions, but quick, clear, acceptable decisions".

The fear of inconsequential consequences is widespread worldwide. From Brazil comes the comment: " Perhaps a nice text with few concrete consequences." A respondent from Germany justifies her skepticism that nothing more happens than that " a lot (theologically and non-theologically) will be discussed by supporters and opponents of this concern , and probably another 'beautiful' document will be created, with cheap words. But not much will change. Because it is still about (exercising) power and not about the inculturation of the gospel in the respective culture; there have been many pronouncements on this for decades. If the Pope and the bishops really wanted that, a lot would have changed in the local churches or in the continents of the universal church.”

A study participant from Germany is very skeptical. She is of the opinion that the World Synod of Bishops will take place in a ghostly parallel world within the Church: " I fear that the result will be a lot of paper, many self-congratulatory speeches and a 'It's good that we talked about it (again)', the official church (the bishops) is (are) afraid as in Galileo's time, she has not arrived in the 21st century but still refuses to look through the telescope for fear of discovering that the world is really not flat. I am not a young person, but an almost 65-year-old senior teacher who, as a Catholic, despairs of the church and also sees no real progress in ecumenism, but who sees how committed and responsible young people and women and men work in the church, parallel to the official church. Here we now have a well-functioning parallel world that is certainly very pleasing to God (in the truest sense of the word).”

Learn from good local examples

But there are not only such pessimistic voices. Contributions from those interviewees who have already experienced successful synodal practice and advise that the universal church should take this as an example sound more confident. One interviewee from Germany expects "the appreciation and appreciation of those local churches that are already trying to work synodally". One interviewee from Austria reports that in Vienna, under Cardinal Franz König, the parish councils were given decision-making powers in the diocesan synod. Instead of expanding this to include the appointment of pastors or the establishment of a “diocesan conclave to appoint a new diocesan bishop”, the decision-making powers were withdrawn. A Swiss citizen also reports from his country on synodal experiences in the parish committees: "The local church (my parish) has already realized a lot of synodality in many respects and is not waiting for Rome ." In any case, it would not be enough even if the coming World Synod of Bishops “ will only be spoken and debated again – important as that is – but that decisions will also be made or at least steps that can be implemented towards synodality will be formulated; does not always have to apply to everyone and everything; one could also start pilot projects (ad experimentum) where some local churches are already relatively advanced or where practices of synodality have already been practiced. In the sense of the classic three-step principle: see, judge and then act, but consistently and boldly.”

Subsidiarity as a challenge

All reported “good examples” take place at the local church level or in parishes. There is something of a largely unnoticed grass-roots synodality in the Catholic Church. Local communities “simply take liberties with their own responsibility”. Study participants see applied subsidiarity in this. These developments can be used by the world church. This calls for " listening to the local churches and thereby listening to God what he wants for the church at this time". Synodality can develop when "subsidiarity thinking and recognition of primary self-responsibility (as far as the depositum fidei is concerned)" occur, with "a better discernment of spirits and the dismantling of front positions (above/below, but also according to opinions)" prove favorable. More synodality can strengthen the church in many areas. It motivates people at the "grassroots" to get involved. Synodality therefore leads to more activity and strengthens the sense of belonging.”

Action inspired by the principle of subsidiarity of this kind hinders two factors in the Catholic Church. One factor: the Church demands subsidiary practice in society (also to protect the rights of valued families); within the church, a centralistic, fearful world church leadership is rather reluctant to implement it.

The other factor: It also needs decentralized people who are willing to accept the challenges and responsibilities contained in the principle of subsidiarity. A younger member of a parish in Austria wishes in hearty language "that the people at the base, in my parish, move their ass, open their hearts and methodical suggestions come up (small group discussions, non-violent communication/active listening) and also tepid, or insipid etc. Pastors openly allow their laypeople more responsibility – and are also allowed to stand up to their limitations.” If they do this, they also acquire the moral claim “ that the higher classes and also the hierarchy do not automatically overrule the lower levels, but appropriately consider".

But synodalization in the Church also lives on the basis of willing people. “I'm coming to the conclusion that the Spirit doesn't flow from top to bottom, but neither does it do so in bodies of any kind. All the really big changes in the church have come from individuals or small groups opening up to the Spirit. At best, hierarchs (or women hierarchs, for me) or synods or councils or councils can try not to stand in the way of this..."

Secure synodal structures in terms of canon law

If it is not to remain in fine words, and - which happens happily often - synodalization is not to depend on a synodally tuned pastor or bishop, then it needs the formation of structures of synodality, more precisely of "structures of co-decision and inclusion" . What is required are "consistently synodal decision-making structures, anchored in a revision of canon law". The 71% of those questioned who agree with the sentence: "Synodality can be practiced all the better the more it is anchored in the structures of the church and in canon law."

The implementation in legally binding structures begins with the fact that clear areas of competence of the decentralized units (such as the local church, parish, Caritas) are determined. One interviewee from Germany outlines his ideas in this regard as follows: “Synods, lay people and also lay catechists need defined areas of competence that cannot be easily intervened in. This concerns above all organisational, practical and financial matters, also, but in a graduated form, pastoral decisions. Basic theological statements of the Church cannot be up for discussion.”

A Berliner, who apparently has something to do with decision-making processes in groups and organizations, writes: “Recognition in the World Synod that the majority of people in the 21st century live and work in participatory structures, want to get involved and therefore restructuring must come first to give people access to Christian truth in the Catholic Church. I hope that those responsible in the church will agree that there is a need for a fundamental restructuring towards a procedural, transparent and participatory structure of the church.”

One interviewee from Italy thinks it is important that “no topics are left out, i.e. the officials do not decide on topics that are discussed and also decided. No veto by officials.”

Synodal culture of communication

Once reliable and stable structures have been created for a synodal church, a suitable synodal culture of communication is needed to bring them to life.

A study participant from Austria thought differently about a number of aspects of such a communication culture. From the forthcoming synod he expects a “commitment to synodal consultation and decision right up to the parish; but that also means the good and important support and education of all members of the synod about the meaning and the consequences of this process. Synodality does not mean the transfer of power from one person to many, but also means striving together for what we recognize as right. This right can only be recognized together in community and in a spiritual process, so listening and evaluating (not depreciating) all arguments is important. Achieving this synodality requires not only a structural change, but also a reorganization of the people involved. That also means a new view of what leadership in the church means, namely not the power to make decisions (a la Roma locuta), but rather guidance, the promotion of joint decisions, which are also transported upwards in this way. Both clerics and lay people need education of the mind and heart so that it is not about asserting my opinion, but about the positive struggle and the joint view of the decisions. That's what I wish for from the bishops all over the world, to set an example here, so that everyone doesn't wait for the decision from Rome, but see the example of how we struggle together. The Council set a good example here.”

dialog

Pope Francis has mastered the ability to raise awareness in the Church on a broad scale. He also publicly discusses important aspects of this development with a view to the synodalization of the church he wants. In his writing about universal fraternity Fratelli tutti, for example, he talks about dialogue. This takes place when people "approach each other, express themselves, listen to each other, look at each other, get to know each other, try to understand each other, look for points of contact" (FT 198) "The real dialogue within society presupposes the ability to understand the point of view respecting the other and accepting that they may contain legitimate beliefs or interests.” (FT 211)

In the comments of the survey, too, dialogue is assigned a central role in the church's culture of communication: " Constant dialogue is needed - within the Catholic Church and at the same time between the Christian denominations." An "intensive dialogue should be conducted in all areas of life". . The aim is to achieve "the strengthening of local church developments and insights into the church's mission to salvation in constant dialogue with Christian communities shaped by the Reformation as an expression of the one 'church'".

This dialogue must be of high quality. The comments are like a symphony of desired qualities of a fruitful dialogue: open (also "to unfamiliar paths"), continuing, constructive, real, ecumenical, mutual, more intensive, on an equal footing, genuine, honest, fraternal, with all cultures, all believers and all people of good will. The dialogue thrives on “not losing sight of each other and approaching each other more and more. Look more at what we can do together than at what makes us different." This includes an " openness to unfamiliar ways", daring in "trust in the cooperation of the Holy Spirit". Christian churches in particular are called to advance such a dialogue with depth: “The Christian religion is a dialogue between me, my neighbor and God. The Church's role is to manage this dialogue, and synodality is a method in that management.”

(Listen

Dialogue, the commentators agree, does not work without hearing and listening. One interviewee is waiting “for the miracle of listening to one another, of recognizing brotherhood, of really recognizing and putting into practice the Good News of Jesus Christ. Striving for it is a good way!” A Canadian interviewee turns his gaze to the church leadership: “ The Bishops, not used to expressing their positions, need to be encouraged to listen to their local communities and then take a stand. ”⁸⁷

A study participant has been living and working in West Africa for 33 years. She made a strong plea for a culture of "listening" that deserves to be quoted in full: "Openness, listening, courage to think of the church differently, from the needs of the people, or in a different way that the decision-makers in the run-up to the People go where they live, sensing the melody of the Spirit of God in people, seeking to understand before singing its melody. Without having descended into the life of the people today, their joy, their sorrow, their suffering, the Synod today cannot find even a rudimentary answer from the Gospel. God comes in Jesus into this world as it is and takes people seriously, takes the world seriously and proclaims good news. I don't expect the gospel to be watered down, but to incarnate today! I expect that rules and laws will be rethought so that they are a guard rail for people today. No, not without a challenge, but put it in a way that can be understood today. People should be in the middle and not the fear that faith will disappear or that the churches will be empty, they already are. I expect that many non-clerics will be invited, ordinary people will be heard. That the bishops listen!!! that they learn to see anew, especially the spirit that speaks in people. The church must be multifaceted, the liturgy must speak a new language. The high theological prayers, which are rather incomprehensibly translated from Latin, bypass my life and the lives of the people. New rites must be invented. Symbols must be understandable in the cultures, adapted to the cultures. I could say more, but I think my point is clear. All of this is theologically underpinned, perhaps not by canon law, but according to the gospel, and that has to come alive in church and society. Clericalism must be no more!!! He kills!!! Women should gradually be admitted to the offices. I also expect that non-clerics up to the Pope will be involved in decisions.”

These explanations can be supplemented by partial aspects. For example, a Swiss woman believes that “willingness to talk and compromise” is important if synodal communication is to succeed. You have to “create the conditions to listen to people (including those who are not church members) and to involve them in dialogue and decision-making”. Processes such as “empathizing and thinking”, “listening to one another, thinking along, reflecting, praying along” are important. “ Synodality should lead to mutual perception, because otherwise there is a risk of only wanting to impose one's own opinion! That would be an instrumentalization. The search for truthful answers according to the gospel must not become a question of power.” It is therefore not possible without “humility and respect, respect for the other position. Listening and trying to enable an overall understanding, not just pushing through your own position and recognizing it as correct.” The skills required for this are “listening without prejudice, having honest and open discussions with those who think differently”. A participant from the United Kingdom found listening skills helpful: “ Much depends on recent appointments by Pope Francis; if these people show courage, imagination, humility, realism and authentic listening skills, then I hope there is real discernment and true consultation and learning from the wisdom of the people of God. The process is more important than particular outcomes. Synodality needs to become embedded as integral to church practice, not a temporary ploy to be ignored later on.”⁸⁸

Listening to one another with respect and humility and listening to God's Spirit together – one interviewee from Austria holds these two aspects of listening together as follows: “ It takes a benevolent acceptance of arguments from the 'opponent' or the person with a different opinion. The goal is to listen together to what God wants to say today, to present it for the current time and to express it ourselves. Zeitgeist and culture are also a language that needs to be heard.”

“Listen, listen, listen – recognizing and acknowledging the different starting points and needs and trusting in the Holy Spirit and the sense of community to respond to them,” sums up a Swiss survey participant.

openness

When describing the hoped-for synodal communication culture, openness is mentioned in addition to dialogue and (listening) to. That alone is a hidden criticism of the current way of communication in the church. This appears to many as opaque and closed. There is no other way to understand the urgent insistence on openness.

A " further openness in listening, taking things seriously, being in conversation", an "open dialogue with results", an "openness to lay opinions and decisions" is expected. There is talk of "open doors and attentive listening by all those involved, including and especially the marginalized groups, the poorest in the world, without forgetting the young people of all cultures". The synodal members should listen “open-heartedly”. And, as a Swiss woman expects, “the bishops of the different regions of the world should listen to one another and try to understand one another. The goal is not to retain power, but to advance together".

Synodal virtues

Listening with openness: This is encouraged by other attitudes of those who take part in the synodal dialogue. These abilities qualify participants in the meeting. One interviewee is convinced: " Behaviour has to change first ." Here, based on the comments, some attitudes are compiled that facilitate synodality, or as one says: " Without these prerequisites, synodality is not possible!"

You can hold up these diverse attitudes, which point in different directions, like a mirror: more seriousness, willingness to talk, trust must grow, tolerance, peace, spirit of optimism, flexibility and mobility, motivation, perception of reality, courage to endure tensions, courage belongs in the church, daring, breadth and foresight, future orientation, real willingness to accept synodal decisions, to make decisions practically applicable.

Unity or unanimity?

A detailed question that will be of not inconsiderable importance for the synodal work in assemblies with large and broad participation is whether decisions should be taken unanimously or unanimously. The brief formula approaches a first answer: " Unity yes, but uniformity divides!"

The respondents to the study do not imagine a principle of unanimity, which is increasingly experienced as paralyzing in the European Union, where the vote of a single country can block even the most important decision. A man from Austria expresses his opinion on this as follows: “ I wish that unanimity, good dealings with each other, mutual appreciative acceptance of officials and lay people, careful choice of words flow into the synodal process. And that one dares to create something new without forgetting the basic values of faith, hope and love.” Here a trust in the reliable work of the Spirit of God is expressed that cannot be damaged by minority dissenting voices. It is precisely this spiritual safeguarding of the principle of unanimity that leads one respondent to write, " If God is with us on this journey, what should we fear?" With God's spirit, completely new departures may be possible. It's not about mere voting or narrow majorities. The common struggle for unanimity will unite us, not divide us. Conflicts can be truly spiritual experiences: the trust that I can dare an open debate with my fellow brothers and sisters – in the knowledge that we are not opponents, but together are children of God. That certainly doesn't protect you from potentially painful discussions - but always in the awareness of the dignity of the other side, of mutual respect and the basic trust that the other side means it honestly and well. Spirituality, theology and also listening to society and the experiences gained in other areas are indispensable." The study participants therefore considered the spirit-supported process, "listening to one another and taking the topic seriously: the future questions of the church - to be more important than the voting results . not necessarily of faith – are at stake!”

If the members of the synod are united in a spiritual depth, this can also bridge rifts within the church. As one study participant from the United States notes: “ I see the church divided on many points. I expect all participants to listen to the Spirit, to see not only one topic, one local church, together with the Pope, but the whole Catholic Church, which is so diverse and yet essentially one faith. It saddens me that cardinals work against the pope and irritate believers with their opinions. I expect a unity of spirit that makes you free, leaves room for something new, to bring people back to the church. I've lived in different countries, but I'm saddened by the clash of opinions in this country - not only in politics, but also in the church."

Through synodal-spiritual depth, which is borne by unanimity, the Church increasingly takes the form of an instrument, a lyre in the hands of Christ-Orpheus for the benefit of humanity-Eurydice. ⁸⁹This view is in line with the tradition of the unanimity that Paul expected from the communities he missionized ⁹⁰:

The Christians of Philippi are to live their lives as citizens of their city in a way worthy of the gospel of Christ, so that whether Paul comes and sees them or is far away, he may hear from them that they are standing in one spirit , fighting together with one heart for the faith of the gospel and not being intimidated in any way by the adversaries. (Philippians 1:12) They can make the joy of their missionary Paul perfect by having the same mind and having the same love, with one mind, intent on one thing. (Philippians 2:2)

Deacons were selected and sent by a "unanimous decision." (Acts 15:25)

Paul exhorts the Corinthian church members to be of one mind and not to tolerate divisions among themselves. (1 Cor 1:10)

The Roman Christians should also be mindful of unanimity among themselves. (Rom 12:16) Then with one voice they can praise the God and Father of the Lord of Christians, Jesus Christ. (Romans 1:6)

discernment of spirits

Unanimity refers not only to the relationship of those who are struggling to reach a decision, but profoundly to the unity of those struggling with one another with the divine spiritual foundation of their ecclesial community. What appears on the surface as human activity is in its depth a spiritual process.

Reflections on a practical theology of synodal processes are by no means alien to the survey participants. But it is also important to them that the secular-human side is not played off against the spiritual-God-created side. It is a sensitive intertwining, in the formation of which St. Ignatius' rule of wisdom about the distinction of spirits plays a role. One interviewee expressly wishes for " a better distinction between spirits and the dismantling of front positions (above/below, but also according to opinions)". Ignatius of Loyola already considered such an “ exchange of opposing opinions to be meaningful in the sense of the Holy Spirit in church decisions (bishop appointment), quite in accordance with reports from the Acts of the Apostles”.

With the help of the distinction between the spirits, the human as well as the spiritual dimension of synodality are protected from deformation in their intertwining. The church is also given its own gift of the Spirit, a charisma (1 Cor 12:10). To put it profanely, it is about Jürgen Habermas ⁹¹' humble insight that our (common) recognition can always be overshadowed by power and interest.

This is not to say that the human side is bad and only the spiritual is acceptable to the Church. Unfortunately, such untenable arguments can be encountered now and then in the discourse on synodalization. It is inadmissible to claim that power as a formative power is fundamentally bad. Rather, the struggle is about who has this creative power, who participates in it, who is responsible for it. Strictly speaking, synodalization leads to a creative power-sharing. This does not contradict the spiritual basis of power, but broadens its spiritual basis. The goal is that as many people as possible who have been given the spirit and its diverse gifts can use their power to shape the church and also receive the formal (shaping) power to do so. If this does not happen, the church and the organization of its life are threatened with a merciless poverty of spirit. This can only be prevented if “the door is open to the work of the Holy Spirit. Also to award the so-called layman the ability to 'be the mouthpiece of the Holy Spirit'. Where God's Holy Spirit is, there is church in the spirit of Jesus."

Could it be that in the struggle for the synodalization of the Church, some are concerned with clinging to historical power constellations? For one interviewee, this would be the Church's path to a dead end without a future: “Clericalism has reached its peak. Priests are installed, local and foreign, who have hardly anything left for God and people. The liturgies are heartless, spiritless, joyless and soulless! The members of the synod are deliberating, praying? To whom? It will only be chewed up again, which has always been used as a killer argument anyway. Power to Priests. No argument counts, power must remain in the hands of the priests... at all costs! But that doesn't matter, because Mother/Father God has other possibilities to tie us back to himself as humanity. And I'm looking forward to it!!!!”

So could it be that some in the Church, who are increasingly powerless at the levers of clerically stylized power, “are afraid to change something, despite the assured assistance of God”? Turning to the positive, a survey participant from Germany called out to the participants in the synod: “ Boldly trust the blowing of the Holy Spirit! Do not be afraid!” In the same spirit, a respondent from Germany writes: “ The future of the Church of Christ lies in the living work of the Holy Spirit, which is poured out on all the baptized.”

Such fundamental considerations have far-reaching practical implications. One interviewee from Germany doesn't mince words when she writes: “A vision of the church of the future: Everyone is called to the mission of evangelization. Clarification of what synodality really is: not everyone who opens his mouth during the synodal process has consciously exposed himself to the work of the Holy Spirit before and during it. Often just head opinions clash - this often has nothing to do with a spiritual process. Unfortunately, this also applies to our impression of the synodal process in Germany, in which there is also strong polarization. It is therefore important that this World Synod of Bishops is itself a spiritual process.” Then it can happen “ that the signs of the times are finally recognized and the synodal path becomes the preferred path for decision-making in our church. I expect more courage and less self-consciousness for fear of losing power. I expect more trust in the Holy Spirit, who guides us as God's people on our way through time. All of us: women, men, children and young people, we as the image of God and agents to realize his kingdom. That only works if you see your signs in the here and now and take them seriously.”

So if mutual recognition and appreciation characterize the path of synodalization, this has good chances. One interviewee from Austria relies specifically on " exemplified appreciative interactions, honest search for consensus, including connection to Rome, trust and respect on the part of the Roman Curia necessary as a prerequisite, do not allow fronts to form, do not strive for polarization, set an example by listening, honestly deal with counter-arguments, check concrete questions of the present for Bible statements, don't risk any breaks, don't forget to pray, openly and courageously give the spirit space, some things are not yet mature, others need courage, but always require the discernment of spirits, don't underestimate evil elements, especially when it approaches goodness in sheep’s clothing.”

In her reflections on synodality, a woman from South Tyrol directs her gaze to the early church: “I would like to see a synod that is based on the apostles being together with Mary, on the descent of the Holy Spirit. The apostles were simple people. And they were the called ones. The Called. Mary among them... Mother of God! Mother of us all.” It is not the only statement in the study that ends in prayer. A Portuguese writes: “I sincerily hope that the Church will take new steps towards Synodality, and I pray the Holy Spirit to bring to the participants a very good discernement!”⁹²

Like Pope Francis himself, many of those interviewed expect that synodal processes are always spiritual events as well. A participant from Austria wrestles with the coexistence of these two dimensions: “I think more of prayer than of the synod. We are not the 'doers', it is God who upholds the world. This is our belief. If the synod is not based on constant prayer and intercession, I think the whole discussion is hollow and can lead nowhere. The structures will not save us. In my opinion, only constant personal conversion is effective, because it changes the individual and thereby convinces others of the kingdom of God. The croaking is not enough, the action would be important: open eyes for the neighbor, consolation and help, small groups that take care of each other, where one goes off if he doesn't appear, real sisterhood, brotherhood, not know-it-alls, which I see as a danger appears at the synod.”

transformation of the acting persons

It can only be “a first step towards opening up to more synodality, which is anchored more firmly in canon law and to a more autonomous decision-making right of the local church communities (parish, deanery, diocese, bishops’ conference) for their own responsibility (must also be determined synodally) leads. A synodal process ensures a high-quality and intellectually-spiritually oriented decision-making structure that involves as many people as possible and lets them participate in the decision-making process.”

If this synodalization takes place at the level of the spiritually legitimate structures, according to the thoughtful consideration of one interviewee from Austria, this will inevitably change the role of the "officials and full-time officials of the Catholic Church". They “change from being the sole decision-makers to the moderators of these synodal processes. This is a major role change, which should be well attended, but which is essential if the Church is to become more synodal. Whether the church is already ready for this change is another question, but the direction should be laid at the synod, along with a few ideas for implementation and a few anchors that are to be set, above all legally, so that the synodal path can be set - you have to be prepared for a lot of resistance there - not too easy to be obstructed or bypassed again."

"Liquidating" pre-synodal role models

This statement needs to be extended from the full-time staff to include all members of a synodal church. It can be assumed that in a pre-synodal church structure there was a corresponding self-understanding among priests and lay people. Priests tended to see themselves "as all-powerful 'decision-makers' who know what is good and right for everyone!" a great variety of talents (charisms) had been bestowed by God's spirit, but these remained unused in the pre-synodal period.

Such historically fixed notions of the roles of priests, laypeople and, in between, in rich churches, full-time officials, become liquid, liquefied, and thus liquidated, overcome, eliminated in the course of synodalization. Roles and patterns of action change in the course of synodalization. New types of competencies (such as a synodal culture of leadership) are becoming indispensable for shaping synodal church life. This means that the ministers who were trained in pre-synodal times and have been active in this sense for years “have to be transformed” (according to one survey participant in an accurate neologism). They have to unlearn the understanding of office they have acquired and learn a new image of office. A growing synodal sense of responsibility is required from all those involved in the synodal process. People who are preparing for an office in a synodalized church need an adapted understanding of their role as well as suitable aptitude and training. The members of a synodal church, on the other hand, are characterized by powerful participation skills.

Some considerations, supported by text, now follow on such necessary redesigns of role models as well as reorganization and training requirements.

Lay people with an activated baptismal vocation

In the future, a considerable number of laypersons will have to relearn. One respondent from Wales sees this clearly, writing in his commentary: “ Synodality requires a laity that is schooled in decision-making – a laity that is equipped to play an active role in the development of the Church, locally and globally.”⁹³

Now the texts written in the survey prove that there have long been many qualified members among the church people who would prove themselves in a synodalized church and would also like to do so. They demand a reorganization of those ecclesiastical structures that prevent them from being able to live up to their vocation and, as baptized people - aware of the true equality of dignity and vocation - demand the right to participation both in consultation and in decisions.

Among those ready for synodality are many church members from the Council generation. They learned at the Council and tested their skills at post-conciliar synods of their local church. In the years that followed, they showed a high willingness to get involved in advisory bodies. Many of them are now disappointed in many ways because they have had to experience that their technically competent and time-consuming advisory service has not been adequately incorporated into the decisions. In addition, they had to accept that their repeated demands for participation in both advisory preparation (decision-making) and decision-making (decision-taking) have so far come to nothing. Some experienced a kind of synodal roulette in their local church work. Too often it was left to chance which decision-makers (priests, bishops) were placed in front of them (often under protest): Participation in their appointment was not planned (apart from a few exceptions in the universal church and in Switzerland, which is experienced in participation).

Given the considerable frustration felt by many church members, it is almost a miracle that so many continue to volunteer, on parish councils as well as in pastoral and diaconal projects. Voluntary work in the church is one of the main pillars of voluntary work in our society. ⁹⁴But this group is getting old. Young people who are used to a different decision-making culture at work and in society are hardly willing to make such a commitment. Compared to their parents and grandparents, a striking number of young women refuse to be involved in church activities. However, they do this not only because of a lack of opportunities to help shape things, but also because of the latent discrimination against women in a church in which only men make decisions without them. Fewer and fewer young women are ready for such cultural martyrdom.

The majority of church members, however, are probably simply inexperienced in synodal matters. Their image of the church is pale, they see their church as a modern service provider for rituals and projects in charity and education. They are surprisingly willing to give money for this, in a few local churches in the form of an obligatory church contribution or a church tax. They expect to get professional service for their money. ⁹⁵Otherwise, they want to be left alone. They certainly don't want to be like their bank: that they pay for services but then (as with online banking) do the work themselves. Especially for this large number of passive customers of a professional church service by well-paid full-time employees (to repeat this apt statement) "needs not only a structural change, but also a reorganization of the persons involved".

How can more and more people who become church members through baptism recognize their vocation and perceive, develop and place their talents? How can ordinary members understand that God needs a people who are the light of the world and the salt of the earth (Mt 5:13f.)? Whose mission is not just that one day people will go to heaven, but that heaven is already coming to us on earth? So the world is becoming more God-shaped and therefore more human? However, the kingdom of God announced by Jesus, which has already arrived in him and is weaving itself into the world , consists in human achievements such as freedom, justice, peace and joy in the Holy Spirit. Synodalization can therefore succeed if the vocation given to them in baptism is actualized in many.

Priests for Well-Governed Synodality

Not only lay church members need synodal education if the synodalization of the Catholic Church is to succeed in practice. For one interviewee from Austria, it is just as important “that the ministers, as synods, learn how synodality can work”. One interviewee mentions partial aspects: " Change in the priestly training: different understanding of hierarchy (understanding of consecration), training of the ability to communicate." New accents are to be set in education and training: the acquisition of leadership skills, a synodal leadership culture, is of great importance.

The renewal begins with the selection of the candidates. Suitability must be checked. For those who can also imagine female candidates in the future, it should be noted that there are no differences based on sex/gender when it comes to suitability. Provided one understands suitability as ability and not as competence. ⁹⁶In addition, the following considerations apply not only to ordained leaders, but also to other pastoral professional groups such as deacons or pastoral officers. With regard to priests, one interviewee demands that “synodality be defined as a suitability criterion for ministers who are examples of how synodality can be practiced spiritually and bindingly”.

In this regard, one study participant takes a critical look at the bishops who are to be summoned to the synod. First, he moderates his expectations, based on his past experiences with bishops. When asked what he expects from the 2022 Synod, he writes: “On past experience, not much with many of current church leaders. However, much depends on recent appointments by Pope Francis; if these people show courage, imagination, humility, realism and authentic listening skills, then I hope there is real discernment and true consultation and learning from the wisdom of the people of God. The process is more important than particular outcomes. Synodality needs to become embedded as integral to church practice, not a temporary ploy to be ignored later on.”⁹⁷

demeaning of the priestly image

The synodalization of the Church affects the understanding of the ⁹⁸laity, unfortunately so-called, as well as that of the ordained ministers ⁹⁹. The basic determination remains untouched that the core task charged to the Ordo is to ensure that the entrusted Christian congregation/community stays in the footsteps of the Gospel (diachronic unity) and that the congregations are connected to one another in the one global church (synchronous unity ¹⁰⁰). . The doctrine of the three munera holy, to teach, to lead, is also not up for discussion, although it is open whether these could not also be transmitted separately, which would fan out the ordo. ¹⁰¹However the ordo develops, the ordained are ex officio liable for this munera, but all church members share in them thanks to the common priesthood.

A study participant from Germany considers it possible that the desired synodalization will fail due to the "strong block of those who cling to the traditional understanding of priests and the associated concentration of power". If, on the other hand, all members of the church are included in synodal consultation and decision-making, (as a Swiss expounds) “the priesthood will have to be redefined and will lose weight. The priest should accompany much more and guide less. He should not feel that he is the (sole) possessor of the Holy Spirit (with supreme authority). Authority is not compatible with serving.” The “strengthening of the co-determination and decision-making competencies of the baptized in the interplay of the charisms requires a new image of the priest, a new understanding of what a minister wants to be”. Synodalization counteracts “an exaggeration of the spiritual office from above and below; we all as baptized have a common priesthood and are called according to our charisms and no task is more important before God (see 1 Cor 12:12ff)”. “The pope, the bishops and the priests, as well as all full-time employees (I am one too) should see themselves primarily as servants of God and servants of God's people and not as almighty 'decision-makers' who know what is good and right for everyone is!” So there comes a time when “priests do not think they are more than other men.” There is no place in a synodal church for an “exaggerated” image of the priest.

Priests who already cultivate their office in this way do not suffer any loss as a result, but rather experience that the change in the image of the priest makes their work easier on the one hand: and that simply because there are many pending tasks for which an office holder was previously solely responsible , can now be carried out in a new togetherness. On the other hand, they see a new challenge for their office. Because a synodal church does not need less, but more and, above all, an office that is exercised differently. This is to be examined in more detail on two sub-themes: that of the new leadership culture and that of the de-clericalization of the office. leadership culture

Notwithstanding its enduring core, the practice of the Ord o may well change. This has often been the case over the centuries. Amidst the many major charisms and in view of the living eyewitnesses of the resurrection, the ministry culture of “he who guides you” (1 Cor 12:28) was different in the small church in Corinth ¹⁰²than in the Josephine parishes of the 18th century. If the church synodalises (again), the official culture will change noticeably again. So it is not the office that is in question, but the culture of the office. I was surprised when Cardinal Joachim Meisner told me in a private conversation what he had to object to some of my church-political interventions: "You promote the people, so you are against the office!" I then quoted him Karl Rahner, who - freely formulated - said: "A congregation of nothing but rabid charismatics needs more office than a conventional congregation."

Synodality develops an enormous dynamic. Therefore, synodal processes need a very competent leadership. Synodality works only as well-governed synodality ¹⁰³. A survey participant from Bavaria sees it this way: "Synodality needs one who leads the synod in wisdom and knowledge of the faith." But the leadership and direction of synodal processes must be a "participatory leadership". The church can, as an obvious expert on corporate management writes in the study, learn from the "systemic consensus" developed in Austria, which "aims at a fairer and better decision-making process that prevents 51% to 49% of decisions". This work culture is ideally suited to "making a decision that is as close to consensus as possible, expanding the focus on possible solutions, and also giving reluctant or taciturn group members the chance to have their voice considered equally".¹⁰⁴

The suggestions of a study participant from the USA are entirely in line with this. He also sees a key to the success of synodalisation in a professional process culture: “The process of preparing for the synod is important in three respects: – 1. Engagement of women and minorities in agenda setting and in subsequent discussion and decision-making. - 2. The development of a specific method for sharing concerns - such as those used by secular grass-roots people's movements (eg as by Citizens UK) - 3. A skills audit of participating laity to identify the professional expertise lay people bring to the discussion and decision-making process.”¹⁰⁵

Opinion on the culture of participation and office

A number of items were implemented in the survey, which relate to the practical design of participation (in the Catholic Church) and an official culture appropriate to synodalization. It is about the interaction between a synodal body and the responsible (usually ordained) minister. First of all, an overall responsibility of the office is rejected. A whopping 87% agree (very) strongly with the statement: " The job of the office is not to decide everything on your own." Rules are also given that help with the decision-making process if the committee and the office holder have different opinions. 79% demand: "If an ecclesiastical body decides with unanimity, then the responsible official needs serious reasons if he vetoes it." This is a position which, by the way, is already provided for by canon law (CIC 1983, cn 127 ¹⁰⁶). 73% go a strategic step further by demanding: "If an official vetoes a unanimous decision by a body, the issue must be discussed further in the body in order to work out a joint solution."

The vast majority is thus clear that "more synodality in the Church is changing the culture of ministry" (83%). However, a change in the official culture does not mean that there is no need for an office. Rather, 54% are convinced: “Synodality calls for more, not less leadership.” So the goal is not either synodality or authority/office, but well-directed synodality. The responsibilities of the Office in the decision-making process are also outlined. Two-thirds (66%) see the office as “responsible for making decisions that are faithful to the gospel message”.

The answers to these diverse aspects in the interaction of synodal bodies and the responsible office are grouped differently. There are those who assign roles to both players, the role of ministry being good leadership and ensuring gospel faithfulness; they support bodies such as official authority and their productive interaction (64%). But then there are those who see leadership and keeping track of things as the task of the committee itself (and not just that of an ordained person); in terms of cooperation, they are gremial but unofficial (because they can also decide without a minister if necessary; the discernment of spirits, which also includes the minister, prevents deviations from the gospel (31%). Finally, there are those, the committees do not want to and therefore rely on the office alone when it comes to important decisions; they are not officially employed (5%).

TABLE 5 : Committee-office ratio according to authoritarianism

| together | gremial-unofficial | official-ungremial | Line
unauthoritarian | 70% | 27% | 3% | 53%
moderate | 58% | 41% | 1% | 34%
authoritarian | 58% | 16% | 26% | 12%
All | 64% | 31% | 5% |

However, the legal framework alone is not enough for many if the hoped-for synodalization is to succeed. Synodal competences are also needed, not least among ministers, whose official culture changes profoundly as a result of synodalization. For 85% of those questioned, training measures are therefore essential, both in basic training and during the first years of work: "All ministers need experience of practiced synodality during the training period and in the initiation of the profession. " the official has left is obvious. In their view, there is no need for synodalization and the officers can continue as before. The other two groups are convinced that it not only needs suitable structures (committees), but also ministers who are suitable for committees (and in individual cases such as the leadership of a congregation by a baptized person – also ministers).

TABLE 6 : "All ministers need experience of practiced synodality during their training period and in the initiation of their profession." Broken down according to the typical interaction between committee and office.

| totally agree | agree | part-part | I dont agree | don't agree at all | no information | lines
together | 75% | 12% | 2% | 0% | 0% | 11% | 64%
gremial-unofficial | 68% | 25% | 4% | 1% | 0% | 2% | 31%
official anti-gremial | 2% | 5% | 15% | 19% | 57% | 2% | 5%
All | 69% | 16% | 3% | 1% | 3% | 8th% |

Part 5: Resistance and concern

"What do you expect from the World Synod of Bishops 2022 on synodality for the Catholic Church and for ecumenism?" This was the first open question about the expectations of those surveyed for this major event of the Catholic Church. In addition to the expectations, there were then questions about possible hurdles standing in the way of the expected synodalization: "What hurdles do you see?" This is how the second open question was formulated.

The plethora of disabilities listed by respondents feels oppressive. ¹⁰⁷Factors are put forward that can hinder the realization of the high expectations: in other words, fears. Other respondents are more pessimistic. They give reasons why nothing will change or even more: fundamentally nothing can change.

The fact that the proclaimed synod cannot bring anything has to do with how the assembly is put together: "The structure of the synod is not synodal," says a succinct text. It is "completely wrong: top-down instead of bottom-up is still practiced". "If the official church is now talking about synodality, it is not intended to be a real participatory process - not least because of the synodal structure of the synod itself, let alone for the inclusion of the people as such." "In any case, it is problematic a collection of old men who have hardly any unprepared contact with the church people in their everyday life, responsible for ending patriarchal structures on which the current 'still' power is based."

Someone concedes that the “form of the synod (is) probably the best method. A lonely decision by the Pope would not help either; on the contrary, one of his successors could then just as lonely disregard them or even take them back. A synodal process must try to convince the faithful – including the bishops – and take them along.” At the same time, however, strong concerns are raised: “1) As the name 'World Bishops' Synod' suggests, it is the bishops who decide about their future power decide. – 2) The laypeople obviously remain outside. Points of view, arguments from the point of view of laypeople are thus excluded. – 3) Not to mention women!” And someone summed it up bluntly: “I see Roman centralism as the biggest obstacle, which presumes to want to fix, define and decide on local and universal church concerns centrally.”

In these introductory quotations, there are already significant obstacles that could prevent the hoped-for synodalisation. Such are closer:

The resistance of existing power structures. Keywords here are: clericalism, retention of power, patriarchal structures, centralism enshrined in canon law, obedient laypeople, male-dominated, women are absent.

"Right-wing" fears / "right-wing" resistance: Concern about tradition interwoven with fear of change, fear for the truth, fear-related authoritarian mood, dogmatism, defense against undesirable topics.

Faithless disregard for God's people: disregard for the work of the Spirit in all, forgetfulness of the Spirit, distrust of the Spirit, preference for structural power; Passing over the sensus fidelium, ecclesiologically more First than Second Vatican Council.

Roman monoculture and diversity of cultures: no perception and appreciation of the diversity of cultures; but also – cultures/therefore local churches do not understand each other enough.

No experience of practiced synodality: synodal incompetence at all levels of the church, especially among many ministers. Traditional/learned official theology (e.g. image of a priest, understanding of ordination) undermines synodality. Lack of dialogue culture. The trap of unanimity, the long road to unanimity.

Neglect of the ecumenical perspective: This required a deeper understanding of the papal ministry.

Interspersed with these obstacles are countervailingly strong texts that raise serious concerns about the synodalization of the Catholic world church, which the majority hopes for.

On the one hand, these are reflected in the already mentioned concerns about tradition, in the fear that truth could be voted on democratically and thus truth could also be voted away.

On the other hand, some respondents are particularly concerned that unity could be lost after the end of centralism. Here, the core challenge of a hoped-for synodalization is to convey diversity and unity.

In the following, we first turn the spotlight on what is probably the biggest obstacle from the point of view of the respondents, namely the resistance of harmful power structures. We then address the concern that synodalization could do serious harm to the Catholic Church.

resistance of existing power structures

Several important keywords from the texts of the respondents are assigned to the compact title "Resistance of existing power structures". These include: clericalism, retention of power, asynodal structures secured by canon law, centralism, adapted bishops, bondage to lay people, patriarchal-archaic relationships without women. These keywords are subtly interwoven.

Merciless clericalism

The fact that Pope Francis has declared war on the clericalism that is widespread in the Catholic Church is strong evidence of its widespread and harmful existence. One statement speaks of “merciless clericalism”. The church is almost "suffocating" in this. One interviewee quotes a poem by the priest-poet Willi Bruners from Aachen to illustrate this:

clergy self-important
they call the church their own they contradict in everyday speech they speak on sundays they abuse the word god to protect themselves from men they circle themselves and squander the rest of the remains they leave dead churches and blame the world that's it! (Willi Bruners)

Behind many texts there are apparently dark experiences of committed and educated church members in their voluntary work in the church. The writers are aggressive, which suggests a high potential for insult and suffering. The adjectives associated with pernicious clericalism are consistently negative: reactionary, absolutist, autocratic; a clerical disregards the guaranteed human rights. Reference is made to political protagonists: there is talk of clerical Orbans and Kaczynskis.

Clericalism is not only diagnosed in the Vatican or among bishops. It is also painfully suffered locally by respondents. As a "class" clerics distinguish themselves from the ecclesiastical community. The accusation of "unfriendly" falls. "Clerical solo runs" are lamented. The objectionable clericalism goes hand in hand with “arrogance, abuse of power, know-it-all, claim to sanctity.” He is secured by sinecures and privileges.

This widespread clericalism is seen as one of the main obstacles to the hoped-for synodalization of the (Catholic) Church: "Clericalism is incompatible with synodality." will be overcome by clerics (who have had the decisive power or majority in every synod up to now)!” Clerics will not saw off the branch they are sitting on.

retention of power

The criticized clericalism is currently in a state of resistance within the church. That the Pope is one of the main critics has put him in defensive mode. There is a well-founded fear among clerics of a loss of power. Of course, it is a power that one interviewee states “that they have long since lost: people are turning away and no longer taking it seriously for their path of faith. But the church leaders are still behaving like princes who know everything.” All means are being used to retain power and therefore work against synodalisation. “Synodality also means a loss of power. And it means an end to clericalism.”

FIGURE 4 : Wordcloud for “power” in the texts on the obstacles (open-ended question 2)

In the critical comments, the word power appears very often on its own as well as in many combinations of words. ¹⁰⁸The attached word cloud for the keyword "makes*" is impressive. It gives the impression that a fierce power struggle is taking place: "It's about a lot of power." Some don't want to "remove their power"; the Curia "consolidates its power". "Les résistances sont nombreuses, le souci de garder son pouvoir et ses privilèges est grand et les maneuvers peuvent être fortes et subtle".¹⁰⁹ Some try to understand the resistance to losing power: "Giving up power is very difficult for people who have power." "The main obstacle is that the power structure of the ultraright of the institution still holds 'power'."¹¹⁰

Power, some analyze, brings "satisfaction" to those who have it, to those who are "power-loving" or even "power-obsessed," to those who want to maintain their power and continue to exercise it. It is male power, often paired with the "fear of women's power".

The desperate clinging to power is seen not only as an expression of fear of losing it, but also as a reading aid for a lack of trust in God's spirit. Giving up power and trusting the Spirit are seen as two sides of the same process. One survey participant put it bluntly: “I see the Curia primarily as a power apparatus that is (justifiably) afraid that this power will be taken away from it. Many structures in the curia do not serve the church and the people, but themselves. Certainly not the message of Jesus of Nazareth. But this goes hand in hand with a great “fear (= lack of trust in God) on the part of bishops, cardinals and the pope”. There is a lack of "inner attitude, especially among the majority of consecrated people when it comes to sharing power and trust in unanimous decisions in the Holy Spirit". In the theological appreciation of the office there is a lot of talk about service. But "office and power desperately defend themselves and avoid the washing of feet". The word of Christ "the last shall be first", the example of Jesus to convince through voluntary powerlessness, will not really be taken seriously. Spiritual "authority for" is confused with "dominion over."

The power struggle, according to the observations in the study, does not only take place in the Catholic Church. It also poisons ecumenism between the Christian churches, but also between the major world religions. From the bottom of her heart, a committed Christian woman from the United Kingdom laments:

“Power struggles will get in the way. Many of the leaders in the Catholic Church display arrogance and a superiority when it comes to engaging with other Christian Churches. My parish priest does not engage in any activities with the many non-catholic churches around us. He actually says disparaging things about protestants and muslims during his sermons. I do think he is a maverick in this regard… As a child of the fifties, I have had all my hopes of an enlightened Church following Vatican 2 slowly eroded over the years. I am hanging on by my fingertips. I like my participation as belonging to a dysfunctional family. I am very unhappy in this family, but they are my family. – I think if the people had a say and a vote how marvelous that would be. It would be like having our shackles removed not to be subject to institutional misogyny, the whole Church is led by men who delegate or allow women to have varying roles. Let the people speak."¹¹¹

Another study participant from England, who is not very confident, notes in the same direction: "Clerical retention of power, cliques and distrust of the laity will ensure that the Catholic Church will remain a priestly church and will not become a priestly church."

Roman centralism

“There will be strong opposition from among those participants who feel threatened by any move away from a clerically dominated Rome-centric ecclesiology.”¹¹² There are "too powerful conservative power blocs in the Vatican".

Quite a few respondents left no doubt that those "who fear for their power in the Church" prefer to find themselves in the Vatican. Following the Pope's examination of conscience with the College of Cardinals, one interviewee formulated: “In the Vatican all deadly sins are united. The Curia wants to hold onto the past, the hierarchy and power.” A woman from South Tyrol adds: “Far too many old, stubborn, conservative and power-hungry cardinals, bishops, priests, and also fundamentalist lay people who have not yet understood that the only truth in the material world is change and who don't even know true spirituality. For many people, power is their daily bread. They believe they have the knowledge of the gospel, the certificate of heaven in their pocket. Knowledge is not the same as wisdom. They imagine they are mine wise. To be wise means to know, see and act on the message of Jesus; and that is love nothing else and simply love.”

According to some commentators, far too much power is concentrated in the world Catholic Church in Rome. Consequently, these scourge Roman centralism. ¹¹³This is a major obstacle to the hoped-for synodalization: "The centralists will slow down, which is also logical from their point of view." They will do so out of a mixture of power and fear. "There are strong currents in the universal Church that do not want synodality at all for fear that the Catholic Church itself will collapse if it loses hierarchy and centralization." and therefore they will offer the greatest resistance to 'synodal particularization' of the church. They will be for the status quo, arguing that this is the only way to preserve the unity of the Church.”

The formation of the criticized centralism is historically located. "At the latest since the First Vatican Council, centralist structures have been consolidated in the Catholic Church. Real progress towards true synodality would require a significant change in current structures and a reconnection with more pre-19th century synodal structures.”

One text sums up the fear of many “that nothing will change in the centralism of the universal Church, that the powers will remain in Rome instead of being transferred to the episcopal level.” “Roman Curia is very centralized and the right wing of Catholic Church want to preserve a role of leadership (for political and economic reasons).”¹¹⁴

Quite a few bishops support this Roman centralism by cultivating a kind of “convenience centralism”. It relieves them when they can move decisions "up". "The long-standing occupation policy since 1978, which was aimed at 'comfortable' bishops who think in command and obedience and do not tend towards independence", has favored this "centralism of comfort". One commentary speaks of "'Rome' bishops and priests" as well as their successful "paternalism by the Vatican". One interviewee even shows understanding for this: “Almost all of the bishops themselves came into office through a non-synodal decision. The current process and episcopal ordination suggest that even now they have tremendous responsibility and authority. What man would not cling to that?” One woman observes that “the bishops often have a very weak self-understanding towards the Roman central offices”; At the same time, in her view, "the little synodal understanding of the current administration of office by many bishops (where should that come from with the previous culture of the church?)" reduces the chances of success of the World Synod of Bishops on the subject of synodality.

A survey participant born in 1947 is similarly resigned: “The clericalism and centralism, which were once again consolidated and strengthened by John Paul and Benedict, are simply too strong in the Vatican authorities. They don't allow any change, even if Francis would like that.” One participant sees an almost insurmountable obstacle to synodalization in “that the well-known Roman centralism tries to prevent synodal participation. It's a matter of power. And certain clerical circles are not prepared to relinquish power or, better yet, to allow participation in important decision-making processes.”

Archaic Structures

The feared widespread resistance to the loss of power observed among individuals is based on structures protected by canon law. Structural hurdles are at least as difficult to overcome as the clerical's personal love of power. No spiritual appeals help against structures, only legally binding reforms.

So it is not surprising that many texts deal with the structures of the Catholic Church as set out in legal canons. According to one interviewee, the reference to the structures is not meant to shift responsibility from the people involved to the impersonal structures: “The sometimes popular 'systemic factor' is no excuse for certain people in charge. There is personal responsibility and there is morality. The Catholic Church should always do that.”

However, so that it does not just remain with a good-natured synodality, within the framework of which leaders who are willing to participate seriously practice participation, canon law must also be "rewritten". A subtle criticism of Pope Francis resonates here, "who sets signs and speaks modern words, but does not change anything about the structures and canon law". Another interviewee seconded: "Pope Francis only talks about it, but does not translate it into canon law." It is canon law "that cements the power of church dignitaries". According to the harsh criticism, there is an “anxious insistence on a narrowly understood canon law to secure clerical power, which only apparently sees itself as serving the people of God, but in fact leads and wants to continue a life of its own as a union of men”. Instead of continuing to write canon law with the aim of implementing synodality in the structures, synodalization is prevented with the help of “outdated canon law”. From a religious point of view, according to one interviewee, it is untenable that "canon law is placed above the commission and following of Jesus and that the unfortunate power structures that date back to the Middle Ages are retained".

Another interviewee therefore fears that “the current canon law, as a bastion of conservatism, will be used by the reactionary bishops like a tank barrier against lively synodality”. The interviewee from Germany, apparently sobered by experiences from the ongoing synodal process, points out that “most bishops are canon lawyers” and therefore “there is little hope on the horizon. On top of that, most bishops are power-conscious and hardly willing to let their synod participate in their power.” In the background of the desire for further writing of canon law lurks the suspicion that this has limited achievements of the Second Vatican Council through legal channels. There is no other way to understand that respondents point out that in the meantime between the end of the Council in 1965 and the publication of Canon Law in 1983, the post-conciliar synods (Netherlands, Germany, Austria) had a composition and rules of procedure that were no longer possible after the publication of Canon Law were. That is also one of the reasons why the Church in the Federal Republic of Germany is not currently holding a synod, but a synodal path, which circumvents the restrictive regulations of church law.¹¹⁵

Many synods of the World Synod of Bishops, who are actually aynodalists, will therefore hide behind the "old canon law". The currently (since 1983) valid "canon law is mostly on the side of those unwilling to change". A Christian from Scotland remarks pointedly: "For me, the CIC also stands in many ways against the word of the Lord." However, "the law cannot be an argument if it stands in the way of the development and present day of the church."

A man who was born in 1968, i.e. during the structure-critical student revolution, puts it in a nutshell: “The basic structure of the constituted Roman Catholic Church does not allow for any significant changes. I see their constitution as a form of absolutist , clerical, male rule in which human rights are not anchored, in which there is no separation of powers and effective control of power is not institutionalized.” As long as these structures, which hardly leave any room for serious synodality, do not change become, distrust is appropriate. And this even if the world synod of bishops should make more synodality possible. It can certainly stay with beautiful words. One interviewee fears that “More synodality, which is not legally secured, is the last attempt to keep lay people and church people happy. It serves to relieve mental hygiene, but the consequences of synods are in fact inconsequential, because the essential issues and content of the decision-making power of the clergy and 'Rome' are withheld." The existing structure of the Catholic Church can turn out to be a vicious circle: Because "the power structure The church has a tendency to bring people into offices who maintain this structure.” The currently valid canon law ensures a structure that is ultimately poor in synodality. It does not exhaust the possibilities of synodalization. The road to synodalization is therefore difficult. "Many officials at all levels would have to jump over their previous shadows, as well as over their previous training or understanding of office." In short: "The current structures are in fact no good for a solution." .” One interviewee from Germany (born in 1964) sums it up and signals anticipatory disappointment with Pope Francis: “The apparatism in Rome is too fixated on the previous structures. The College of Cardinals as a whole is too anxious. Pope Francis began his pontificate with courageous signs, but he hesitates and hesitates when it comes to implementation.

Several survey participants linked their criticism of the encrusted structures and the unwillingness to break them down with the spiritual deafness of many those responsible who "have the power". They miss "trust and courage in the agility and work of the Holy Spirit". Based on a saying of Jesus, one interviewee sees in this frozen situation a "holding on to old wine in even older bottles". Efforts to restructure the structure toward true synodality, according to another study participant, require “patience and commitment. They too are not free from interest and power lobbying and therefore need correction through the Word of God. So synodality always remains a spiritual process.” However, there is a danger “that the Holy Spirit will suffocate in the structures. This leads to a "denial of the critical Holy Spirit by the old structures".

Loyal laymen

Widespread serfdom is seen as a serious obstacle to synodalization of the Catholic Church. This is not only diagnosed by those surveyed in the case of bishops in relation to Rome, to whom they owe their appointment, dignity and (full) power. Last but not least, an obstacle to the expansion of synodality is seen in the bondage of those who, in the spirit of the Second Vatican Council, should participate more synodally: namely the church members.

There is no theologically happy term in church language for simple church members. The survey texts also speak unconcernedly of “the laypeople”. They mean those who have become members of the body of Christ, the church, through incorporation into the church. As such they are called and gifted for their service as called. Calling and talent is based on a true equality of dignity due to the rebirth in Jesus Christ - that is, baptism. So there are no uncalled and ungifted in the church. For this purpose, God's Spirit is given to all who are incorporated, which Pauline ecclesiology. Synodality provides suitable structures for this vocation for all. Everyone who is on the way together as a church (therefore συνόδος is first of all a name of honor for the church itself; its members are the followers of the “doctrine of the way”) have an active part in the life and work of the church. Seen in this way, all church members are born synods. And this before any practical organization of this synodal vocation of all. If the laity are defined in this way, then all ministers are also lay people. Because only the baptized can hold offices.

Now, the Catholic Church has spent many centuries in the guise of the priestly church. In this the priests alone were the spiritually called. Her pastoral care was for the faithful who she cared for pastorally. Active-giving ministers faced passive-receiving church members, lay people. Some were in charge, others had their mouths shut, so to speak - they were considered incapacitated and underage. And just as vocation was clericalized in such an understanding of the church, synodality was also clericalized. Synodality shrank to a point of contention between the ministers in the priestly church, albeit a controversial one in this area as well. The tension between the papal office and the power of the Council shaped life in the Catholic Church for a long time. It was not until the First Vatican Council that a synodalized centralism finally established itself, with power concentrated on the pope.

The Second Vatican Council fundamentally ended this ecclesiologically dubious shrinking process. Equality in dignity and vocation was not only enshrined in the Dogmatic Constitution on the Church, but also in current canon law. But changing the lyrics does not mean an immediate change in consciousness.

It is precisely at this point that the criticism of many interviewees of the immaturity, even "subservience" of no fewer laypeople in the Church of today begins. A woman from the United Kingdom observes a willingness to submit among not a few laypeople that inhibits synodality: “I also see that many of the laity are too conditioned to obey authority and will need to be shown that we all must take responsibility to live up to our baptismal commitment as the priestly people of God.”¹¹⁶ Just as there is clericalism in priests, there is clericalism in the minds of lay people. A man from Austria writes about one. Synodality is hampered by “the many people, ordained or not, and of all ages, who continue to cling to clericalism. Clericalism as a whole, by which I mean the way the Church understands 'priests'. I call it the pagan view of the priest's personality change through ordination. I believe only a true incarnation of the 'holy' and divine, as we celebrate at Christmas, and as Leornado Boff puts it in his teaching on the sacraments, will also bring the church back to its vocation.”

This has to do with the diagnosis of a relevant commentary, "that many people are afraid of making their own decisions and instead hope that decisions will be made for them". So synodality is not only impeded from above, but also from below by “existing expectations of bishops, pastors on the part of some lay people”. A woman from the USA points to "clericalism among clerics and 'lay people'". There is "little courage among many lay people". "Many lay people and priests are satisfied when someone controls them and they don't have to be responsible."

Clerical resistance to women's participation

"As long as the authoritarian church structure and decision-making powers remain restricted to the male part of God's people, real synodality is a farce." With this statement, a woman from Germany named another serious obstacle to the synodalization of the Catholic Church. Synodality is (largely) tied to the ordination, especially in the sense of the power to shape and decide. Therefore, synodality is halved in general with regard to the laity. After all, the decisions are made by ordained people: lay people, as non-ordained people, have no decisive part in them. The fact that there has been an advisory involvement of lay people since the Second Vatican Council only mitigates this halving, but does not eliminate it.

For the Catholic Church, it really cannot be said that men are excluded from synodal processes. Members of synods with seats and votes can only be consecrated men. Women are excluded not only from ordination but also from synodal processes. No wonder that the women's question plays a prominent role in the texts of the synod survey.

The struggle for a synodalization of the Catholic Church cannot avoid the women's question. Both concerns are closely linked: "More synodality in the Catholic Church would be a major paradigm shift, which in my opinion is also strongly linked to the question of the position of women in the Church." to find out: “The Synod of Bishops is not female. – How can men presume to decide which professions women can practice?”

For many of those questioned in this survey, too, the women's question proves to be a painful wound of the Catholic Church. It is true that the lack of access to ordination does not mean that women cannot also be given decision-making powers. This is just as independent in everyday church life in religious communities as it is in some lay organizations, although serious decisions are usually not possible without ordained people and usually require their approval.

A key issue for the upcoming World Synod of Bishops will thus be to design a model of synodality that is not based on ordination. Nothing less than a kind of de-clericalization of synodality is pending. It is not enough that every now and then a woman can listen or speak (eg as a victim of abuse) in a synodal assembly of ordained men. Not only laypeople, but of course also women, need seats and voices in future synods from all levels of the universal church. At least that is the idea of many respondents in the study. After all, Pope Francis has made a start in this regard with the appointment of Nathalie Becquart.

The Catholic Church could gain much in this way. Texts from the survey point out that without the implementation of women in the decision-making processes of the (Catholic) Church, “the diversity of God's gifts cannot be used. Because men and women have different abilities, each of which has its own value and must not be restricted. It does not reflect the fullness of God's people, with all their talents.”

The conclusion from this is clear for a woman: “That women have an equal say in decision-making is a conditio sine qua non for all paths into the future!” And another: “Synodality without equal rights for women in the church will always remain an imbalance!” And “as long as women are not decisively involved in decisions, the Church cannot be reformed from above".

But if everything stays as it is, then the decisive decisions will be made by a "gathering of old men", an "insider squad". "In their everyday life, they rarely have unprepared contact with church people."

The anger seems to be great with this controversial topic, as can be guessed from the sometimes hearty formulations. Those men who are currently making decisions are considered a “petrified male hierarchy”: they look at the world through patriarchal glasses. There is talk of stubbornness, lust for power and stubbornness. The College of Cardinals is "old, ossified." A diffuse fear of the feminine lurks in the background.

In the texts on the absence of women in the synods, arguments also appear that are familiar from the discussion about the ordination of women. “The church is outrageously discriminatory toward women. She needs them - but she doesn't want them above the very bottom rung. And the reflection on how to do justice to the Bible is faded out - it would question too much." The non-participation of women is a "rejection of Jesus' high-level inclusion of women in leadership and evangelization". An "overestimation of office is also observed, because it is equated with election by God and the question of vocation is always reduced to men". In the church, a “leadership style dominated by men who do not want to give up power and therefore do not want to change anything has become established. The gospel is used and interpreted accordingly.” The ordained ministry required for the decisive decisions has “(self)sacralized itself via a male-monarchical image of God”. The woman, on the other hand, appears "as a gateway to hell".

A man born in 1965 comes to the rescue of women in their quest for proper attention and appreciation. He sees it as a hindrance “that the opinion of church women is not important, but that the synod remains a purely male body – with perhaps a few women as listeners, but who are not allowed to say anything and, above all, are not allowed to vote. With that, the subject of synodality died from the start.” The synod will not bring much, because “there is a lot of talk, but in the end nothing changes. Simply because man doesn't really want to change anything fundamental. This is then justified with the deadly argument that this cannot be implemented all over the world (e.g. Africa) because of the different mentalities and traditions (patriarchalism) everywhere.”

Declericalization essential for synodalization

Consequently, what is required for the synodalization of the church and thus a synodal culture of power is a declericalization of the church structures and thus of all those persons who hold an office. A study participant from Austria demands a "questioning of clericalism, which creates a two-class society and at the same time completely overwhelms the priests - at least in Europe". A comrade-in-arms from Austria is thinking in a similar direction: “I think that the way of thinking about authority, the hierarchies have to be reconsidered, the office of the priest and his 'power' or tasks have to be rethought, and with it the church and its organization in their tasks and powers. The appointed priest does not see his office as the head of a community, does not want to raise himself above the community, but rather to be understood as a pastor and professional in questions of faith. With this I expect a new image of the priesthood and a strong involvement of the parish members.” The “end of the claim to authority of many a pastor (not the case with us!)” is heralded. The same is said by those women who argue that at the synod, “there is an urgent need for a practical approach to the question of women as equal and equal Christians. And the point is not that clerical women can become priests. Being a 'priest' needs to be rethought in terms of service and synodality ”.

The authoritarian-clerical exercise of office is not compatible with Jesus' standards. For Jesus, the washing of feet is the basic model for an official culture that is only permissible in Christian churches. ¹¹⁷This also corresponds to the wisdom of modern organizational science. For them, management is a service for the vitality of the organization. The more gifted members of the community can participate in the life and work of the church, the livelier it is.

However, the exercise of authoritarian-clerical power cannot only be reduced by the maturing process of those persons who hold an office. It also needs a shift in awareness in communities. According to research by Theodor W. Adorno, the desire for authoritarian submission goes hand in hand with the willingness of the powerless to submit. The clericalism of officials obviously lives from a "clericalism in the subordinate children of faith". Immanuel Kant would have castigated this as unenlightened “self-inflicted immaturity” ¹¹⁸. Both rock each other up and stabilize each other. They can therefore only be healed through concerted cooperation: current and future officials must learn “not to demand blind obedience” (according to one interviewee from Germany). Likewise, however, the submissive readiness for blind obedience in the members of the community must be unlearned.

Struggle for unity and tradition

Not only those who fear for their power will undermine the pope's intention to synodalise the church. There is also a different colored resistance that springs from deep concern. The unit could be lost. Even more, tradition could be betrayed.

When asked about the obstacles, the following analysis from the United States of America can be found: “The eternal dualities of liberal vs. conservative. The blessings and wisdom of Vatican II were never fully understood or implemented. Councils made of uneducated Catholics doesn't help. Too many Catholics never keep up with reading Church discussions from reliable educational journals. I think the lack of education is a huge issue. So, here in the USA there is a miserable lack of taste in art and music.”

Like every large organization, the Catholic Church also has two wings in addition to a broad, open centre: in the study, following common usage, they are called “conservative” and “progressive” or “liberal”. According to a man from Germany, there are "blocks between conservative bishops and more progressive bishops" in the Catholic Church. The assignments “right” and “left” also appear repeatedly in the texts. According to some respondents, there is stubborn resistance to synodalization from the “right” side. Terms such as "evangelicals", "fundamentalists", but also "preserving" or "persistent forces" are also assigned to the language field of the "right". They have a “conservative mind-set” and a “traditional narrow-mindedness”, a “lock-up, fundamentalism, fanaticism”. The notion of "backwards orientation" appears. They are "traditionalists, Christians oriented towards the Middle Ages". They "cling to the 'old'".

"Entrenched traditional positions" ¹¹⁹are defended. These "conservative circles, of which there are very many in our church, will run riot and denigrate the World Synod of Bishops," according to a forecast. “Active opposition” is to be expected at the World Synod of Bishops. "Hardliners", representatives of "law and order", want "no progress". They are "afraid for the dogmas of the church". Quite a few of the authoritarians worship an “ideologically restricted dogmatism”.

A synodal principle is that all are heard. Of course, this also applies to those who are concerned about tradition, from whom several requests to speak came in the survey. " I expect that such a synod will stand by the foundations of the faith."

A man from Austria explains his concerns in detail with regard to the synod: “Synodality has little relevance. Today the focus is on preserving the traditional heritage of faith, which is most at risk. It is not about who decides, but on what principles decisions are made. Unfortunately, the last 55 years have brought about a widespread dissolution of the Catholic Church in western Europe. Unfortunately, the intellectual rock on which Europe was built has crumbled. You hardly meet anyone anymore who has an idea of the traditional belief system. I hope for a Pope who will again exercise his leadership function according to the teachings that have been handed down: in hanc petram aedificabo ecclesiam meam, et tenete traditiones, quas didicistis, sive per sermonem, sive per epistolam nostram.”

The advocates of tradition are just as important for the development of the Church as those who strive to update the Church and read the signs of the times. A good team not only needs forwards but also defenders. Both together ensure that the gospel is proclaimed both faithfully and in a timely manner. But that is not good for the task of the church if "proponents and blockers face each other irreconcilably and a rather helpless and worn-down pope between the fronts".

Loyalty to the gospel in connection with time sensitivity can mean that the churches do not conform to the world when it comes to sub-themes. A man from Belgium agrees: “Many want the Church to change when our times are changing so rapidly and expect that the establishment and strengthening of local synods will speed up this process. I expect that the Synod of Bishops will dare to consider an opposite - and perhaps more sensible - response to the changes around us. It is precisely in these rapidly changing times that the Church can be a beacon of steadfastness and a point of reference that has not kept up with recent social changes, especially now that it is increasingly being driven by supranational institutions and conglomerates. It will take sacrifice for the Church and its members not to follow what seems like obvious change, but in that sacrifice lies the treasure of believing.”¹²⁰

According to one concerned person, the unity of the Catholic Church is threatened by the synodalization: “ The division of the Catholic Church is being pushed forward. For ecumenism, the expected dilution of the Catholic Church's beliefs is not an option." "I fear that the unity of the Church will disintegrate and that the dioceses and parishes will become unregulated in self-government, which is similar to the Protestant situation."

Protestantization is a collective term for resistance to a synodalization of the Catholic Church. That is why one survey participant specifically expects “that the bishops, guided by the Holy Father, realize that the idea of deepened synodality only leads to the confusion of souls, and thus synodality represents an obstacle to evangelization – its goal is only parliamentarization and Protestantization of the Church founded by Christ.” But whoever then “has the need for a 'modern' Church led by laypeople should consequently switch to the Protestants”.

However, the arguments for resistance do not (only) derive from theology. Rather, some requests to speak suspect that it has its roots in the personality structure of authoritarianism. Authoritarians tend to stick to what is known, they cultivate a "continue as before": "They say: 'we do as we have always done'." ¹²¹They form the hard core of the "cumbersome guardians", i.e. those "preserving forces" who "Prevent changes from being implemented", through which "authoritarian structures are broken up and, if necessary, abolished". One interviewee also locates a spiritual weakness in these contexts and suspects "that everyone clings to the traditional and to others out of fear and faintheartedness and new paths denied. Little faith will make a departure more difficult, perhaps even prevent." "The trust in the spirit power is too low."

Here a "resistance to innovation" comes to light, which is probably related to the fact that, in the course of the opening of more synodality for the entire church people, topics could be discussed and also decided that are currently not even "allowed to be discussed - female priesthood, leadership by lay people, hierarchical official church".

According to the profound diagnosis in the comments on the open question, there are deep-seated fears in the vicinity of synodality-resistant circles, which oppose a change in the direction of more synodality. A woman from the United Kingdom observed “resistance to change, also a genuine fear that 'the baby will be thrown out with the bathwater' and basic truths will be dismissed or watered down”.¹²²

Part 6: SYNODAL and NON-SYNODAL

The rich amount of data makes it possible to determine different types (clusters, categories) depending on the attitude towards a synodalization of the Catholic Church. Statistically (in a cluster analysis) those people are grouped who gave a similar answer to the respective question. As a group they have a similar mean. In this way, three groups were defined: NON-SYNODAL , MODERATE and SYNODAL .

In this analysis, which condenses the results, the distribution of the respondents across the three groups is of less interest. This is because it was to be expected that proponents of synodality (in the following simply SYNODALISTS with small caps) would be more likely to speak up than non- SYNODALISTS or MODERATE. But what is important in terms of synod politics are the attitude profiles of the three groups, especially of the two poles of the SYNODAL and the non- SYNODAL . It is sufficient that all three clusters are well occupied. Favored by the extremely high number of SURVEY PARTICIPANTS , this is perfectly the case.

Two analyzes can give a good overview of the results:

Setting profiles are created. Based on this, the following questions can be answered: Which positions are represented by the three groups? What are the differences between the three types? What are their typical arguments ? In this way, the salient themes of the probable debates surrounding the project of synodalization become visible.

Secondly, it is possible to pursue the question of what motivates people, most of whom come from the church, to take a non-synodal, moderate or clearly synodal position. For this purpose, the three groups are correlated with a handful of important personality traits. The social characteristics gender, age, marital status, occupation, education, size of place of residence, number of children are available. Then there is information about religiosity/ecclesiastical status (going to church, image of God, religious affiliation). Finally, authoritarianism (Theodor W. Adorno), measured with proven items, is helpful as a personality attitude. It was also ascertained whether the expectation of strong authority also relates to the church. In this analysis, we are not satisfied with simple correlations (how are women and men distributed, the different age groups and levels of education, etc.). Since there are also dependencies between the individual variables, simple correlations can lead to misleading results. With a regression analysis, however, this can be avoided because then all available factors are included in a joint analysis. This makes it possible to determine the formative power of the respective influencing forces in interaction with others.

The results of these two analyzes are presented below.

Synodalization typology

With a cluster analysis, three groups (clusters, grapes) were defined. Based on most of the synodalization items implemented in the survey ¹²³, they were given the label¹²⁴ assigned SYNODALLY , MODERATELY , and NON- SYNODALLY . First, the attitude profile of the non- SYNODALS IS presented, always in comparison to the other two clusters, the SYNODALS and the MODERATES .

The NON-SYNODALS

There are only a few statements in which the core positions of the non-synodal group are shown in a positive way. The values for these positions are significantly higher than those for the group of SYNODS .

TABLE 7: Attitude profile of the non- SYNODALS

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
Roma locuta causa finita (Rome has spoken, the matter is settled). | 78% | 12% | 3% | 10% | 75%
You cannot vote on beliefs. | 60% | 59% | 45% | 51% | 15%
Synodality contains the danger that necessary decisions are not made. | 59% | 34% | 28% | 31% | 31%
The church is not a democracy. | 59% | 69% | 54% | 59% | 5%
Without authority, a synod cannot act. | 58% | 42% | 38% | 41% | 20%
Synodality makes decision-making processes more complex and often slows them down. | 56% | 53% | 54% | 54% | 2%
If a synod does not come to a unanimous decision, authority has a duty. | 55% | 42% | 34% | 38% | 21%

The percentage values for 1=completely agree and 2=agree are shown. (N=11270)

The top statement from NON-SYNODALS is: “Roma locuta causa finita (Rome has spoken, the matter is settled).” 78% of non- SYNODALS agreed (totally) with this ancient tenet. NON-SYNODAL are related to the center of the universal Church, Rome. For them, synodalization leads to decentralization and endangers the unity of the Roman Catholic Church. Unity is based on uniformity, which is secured by the central leadership of the Pope.

Other arguments support this anti-synodal position. Almost two-thirds of non- SYNODALS emphasize that “truths of faith cannot be voted on” (60%). Just as many (59%) refuse to understand the church as a democracy.

They also see the disadvantages of (undesirable) synodalization: "Necessary decisions cannot be made" (59%). "Through synodality, decision-making processes become more complex and often slowed down." (56%)

They put their trust in authority, not in synodal bodies. For them, a synod is not capable of acting without authority (58%). And because - despite their fundamental rejection - synods can probably not be completely prevented, the authority has an obligation when there is no unanimous decision in the body (55%).

The SYNODS

The proponents of synodalization represent contrary positions compared to their opponents. Your opinion is different. This can be seen in those statements where the difference compared to the NON-SYNODALS is considerable. Indirectly, the profile of the advocates of synodalization also shows very sharply what their opponents decisively reject: this enriches the attitude profile of the non- SYNODALISTS .

The subject areas covered by the SYNODAL ATTITUDE PROFILE are already known from the analysis of the texts on the open questions. Keywords are: spiritual-theological side (synodalization as a spiritual process); inculturation; local churches; ecumenism; Official culture, participation. The relevant results on these aspects are presented step by step below.

spiritual and theological side

For synodalists, synodalization has A solid theological foundation. It is based on the ecclesiology of the Second Vatican Council, which has gone back to the biblical tradition. According to this, in the people of God all are equally worthy and valuable. Every baptized person is called to active participation in the Church (98%). From this the members of the SYNOD CONCLUDE : "In the future, not only ministers will participate in synodal processes, but also christifideles laici (lay people) with a seat and vote." (97% - non- SYNODALS : 9%). Because all the baptized are given the Spirit of God, all must be listened to. According to synodalists, this makes SYNODALITY a spiritual process (85%; NON-SYNODALISTS 7%). For some, the same applies to decisions in a parish council (32%). Synodality encourages " searching for the work of the Holy Spirit through his Church through the discernment of spirits" (93%; NON-SYNODAL : 9%). Where the church lives and works synodally, it can “preserve the unity (koinonia, communio) of the church (congregation)” (83%; NON-SYNODAL 6%).

synodality is appreciated as a spiritual process by SYNODALS , NON-SYNODALS don't think much of it. This may come as a surprise, but at the same time it shows how alien some members of the Catholic Church (including the crowd of respondents) are to the ecclesiology of the Second Vatican Council and its biblical foundation.

TABLE 8: Synodalization has good theological and spiritual reasons

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
In the future, not only ministers will participate in synodal processes, but also christifideles laici (lay people) with seats and votes. | 9% | 82% | 97% | 87% | -88%
Synodality seeks the work of the Holy Spirit through His Church through the discernment of spirits. | 9% | 67% | 93% | 80% | -84%
Synodality is a spiritual process. | 7% | 53% | 85% | 70% | -78%
Synodality today proves to be the preferred means of preserving the unity (koinonia, communio) of the church (community). | 6% | 50% | 83% | 67% | -77%
When decisions are made in our parish council, it is always a spiritual process. | 25% | 15% | 32% | 26% | -7%
Every baptized person is called to active participation in the Church. | 39% | 88% | 98% | 92% | -59%

The table shows that advocates of synodalization do not think one-dimensionally in terms of structure. For them, synodalization is deeply a spiritual process, surprisingly more so than for the NON-SYNODALS . But there is always spirit in the world, there is always an incarnational logic. In the opinion of the SYNODALISTS , the spiritual dimension requires a structural dimension, i.e. also a legally binding one.

inculturation

Synodalization is seen by its proponents as closely related to the Church's mission in the diverse cultures of mankind. It can favor the weaving of the Gospel into cultures. “Synodalization helps the church bridge the gap between cultures and the gospel decrease.” (97%; NON-SYNODAL 7%) SYNODALS not only see this task of inculturation as indispensable for the activity of the church, but are also convinced that “the Catholic Church will become more involved in the respective cultures in the future” ( 79%; NON-SYNODAL : 14%). In the course of inculturation, the liturgy will also become more diverse (93%, NON-SYNODAL : 12%).

When it comes to inculturation, the local Churches will have more responsibility and will be given the necessary powers (93%). All of this will be all the more likely to happen the more synodality “is anchored in the structures of the church and in canon law” (88%; NON-SYNODAL: 17%).

TABLE 9: Synodalization favors the inculturation of the Gospel

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
Synodalization helps the church to narrow the gap between cultures and gospel. | 7% | 67% | 97% | 82% | -90%
Through inculturation the liturgy will become more diverse. | 12% | 56% | 93% | 76% | -81%
Through inculturation, the local churches are responsible for the mission of the gospel in the respective cultures. | 12% | 54% | 93% | 75% | -81%
In the future, the Catholic Church will integrate itself more into the respective cultures. | 14% | 40% | 79% | 61% | -65%
Synodality can be practiced all the better the more it is anchored in the structures of the church and in canon law. | 17% | 73% | 88% | 79% | -71%

local churches

One aspect of the advocated synodalization is the valorization of the local Churches. Here the interviewees again follow the Second Vatican Council, which has overcome the centralism of the First Vatican Council, which has been reflected in the theological appreciation of the office of bishop, the bishops' conferences and with them the local churches.

Pope Francis "encourages the local churches to local developments in the future": 83% of the SYNODS AGREED WITH this forward-looking statement (among the NON-SYNODALS only 14%). 82% of them are in favor of upgrading the episcopal conferences. But the proponents of synodalization go a step further. Just upgrading the role of the local bishops is not enough for them. They not only want an upgrading of the local bishops, but of the local churches themselves. 90% can imagine that candidates for bishops are found in electoral bodies and then proposed to the pope for appointment: If the pope rejects someone, he would have to explain this to the body (95%). For the synodalization of the local churches, 92% consider the establishment of a kind of "church parliament" to be helpful (92%).

TABLE 10: Synodalization upgrades the local Churches

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
If the pope rejects an election, he gives the electoral body a reason for doing so. | 19% | 86% | 95% | 88% | -76%
The local churches are to determine the bishop through electoral bodies. | 9% | 63% | 90% | 77% | -81%
The powers of the bishops' conferences are to be upgraded. | 11% | 60% | 82% | 71% | -71%
In the future, the Pope will encourage local churches to develop locally. | 14% | 51% | 83% | 68% | -69%
A kind of church parliament would be helpful for the big decisions in the local churches. | 7% | 65% | 92% | 78% | -85%

ecumenism

Synodalization will give wings to the stagnating ecumenism, the SYNODALISTS ARE convinced of that. It can be "an important contribution to ecumenism with the other Christian churches" (89%; NON-SYNODAL: 5%).

They also assume that a reorganization of the papal office can succeed. This “as a service to the universal unity of Christians can make a significant contribution to ecumenism” (89%; NON-SYNODAL : 39%). As will be shown under the heading of participation, a synodalized Christianity also needs an authority that decides when an agreement cannot be reached along the synodal route and work is paralyzed as a result (which is currently being clearly demonstrated using the example of the orthodox churches ). The ministry of the pope is not, as in the Catholic Church of the First Vatican Council, concern "for unity, but for unity in diversity" (97%, NON-SYNODAL: 21%).

TABLE 11: Synodalization inspires ecumenism

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
The Pope does not ensure uniformity, but unity in diversity. | 21% | 88% | 97% | 90% | -76%
In the future it will be an important task of the Pope to encourage local churches to inculturate the gospel into local developments. | 8th% | 70% | 97% | 83% | -89%
A synodalization of the Catholic Church is an important contribution to ecumenism with the other Christian Churches. | 5% | 78% | 95% | 85% | -90%
The papal office as a service to the universal unity of Christians can make a significant contribution to ecumenism. | 39% | 82% | 89% | 84% | -50%

official culture

An important topic for SYNODALS is the organization of the ministry in a synodalized church. The hierarchical structure questions synodalization (67%; NON-SYNODALS who adhere to it appear to be 43% lamenting it). 94% are convinced that centralism leads to stagnation in the church (of the NON-SYNODALS , who tend to be centralists concerned about unity, only 8% agree).

The office is required not to “decide everything on its own” (99%), but bears responsibility “that decisions are made in fidelity to the gospel message” (75%, NON-SYNODAL: 47%).

Synodalization does not abolish the office. Rather, 69% of the SYNODAL LEADERS see it the other way around: "Synodality demands more leadership, not less." ( NON-SYNODALISTS : 22%). It is not the office that changes, but the culture of exercising the office. (99%; NON-SYNODAL: 22%). One element of the new culture of office is that an officer cannot simply overrule a unanimous decision by a body. If he thinks he still has to decide against it, "then the responsible official needs serious reasons if he vetoes it" (97%). The low figure for NON-SYNODALS (13%) is surprising given that cn 127 of the 1983 Canon Law provides for precisely this. Another variant, which also enjoys a high level of sympathy among supporters, looks like this: "If an official vetoes a unanimous decision by a committee, the issue must be further negotiated in the committee in order to work out a joint solution." (90% ; NON-SYNODAL: 18%).

TABLE 12: Synodalization changes official culture

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
More synodality in the church is changing the culture of ministry. | 22% | 88% | 99% | 91% | -77%
The task of the office is not to decide everything alone. | 19% | 95% | 99% | 93% | -80%
All ministers need experience of practiced synodality during their training and initiation of their profession. | 9% | 93% | 99% | 92% | -90%
If a church body decides with unanimity, then the responsible official needs serious reasons if he vetoes it. | 13% | 83% | 97% | 87% | -84%
Centralism leads to stagnation of the Church. | 8th% | 75% | 94% | 83% | -86%
The office is responsible for ensuring that decisions are made in fidelity to the gospel message. | 47% | 74% | 75% | 73% | -28%
Synodality calls for more leadership, not less. | 22% | 57% | 69% | 62% | -47%
Synodality challenges the hierarchical structure. | 43% | 49% | 67% | 59% | -24%
If an official vetoes a unanimous decision by a body, the issue must be discussed further in the body in order to find a common solution. | 18% | 80% | 90% | 83% | -71%

participation

In the synodalization of the Catholic Church, its proponents see a spiritual process. In this, listening to the Spirit of God and discerning the spirits play a central role. In the successful case, "unanimity" is sought (91% of the SYNODAL and 22% of the non- SYNODAL AGREE ).

However, in order for this spiritual process to succeed in an orderly manner, clear rules are needed for the decision -making process, according to the SYNODAL MEMBERS. The proponents are not satisfied with the consultation in bodies at all levels of the church that has been made possible since the Second Vatican Council. 97% of them agree with the statement : "Regardless of the responsibility of the office holders, the committees should not only advise, but also be able to decide in matters that affect everyone." ( NON-SYNODAL: 9%) THE AGREEMENT WITH THE statement is consistently high : "The diocesan and parish councils should discuss and decide." (91%; NON-SYNODAL : 10%) This desire for decision-making authority applies to all levels of church life: 75% of the SYNODAL advocates : "The diocesan council should be responsible for the finances of the church decide.” ( NON-SYNODAL : 18%)

Ultimately, decision-making authority is also required of the SYNODAL MEMBERS at the parish level. 96% of the SYNODAL ( NON-SYNODAL: 20%) agree with the statement: "In my work as parish council I would like to make forward-looking decisions for the parish." This does not mean disempowerment of the pastor, but is the desire for cooperative decision-making processes. This explains the agreement of 64%, including those in favor ( NON-SYNODAL : 47%) with the statement: "In our PGR we do not make any decisions without the pastor."

With synodalization, a significant further development of the decision-making processes is therefore expected. The old principle from the Decretum Gratiani (1140 ¹²⁵) is supported by 92% of the supporters ( non -SYNODAL : 6%): "What concerns everyone should be decided by everyone." ’ (95%; NON-SYNODAL: 14%).

Against the background of this high desire for clear decision-making powers for all (committees), it is surprising that 54% of SYNOD MEMBERS ALSO AGREE WITH THE STATEMENT: "The church is not a democracy." It is less surprising that 59% of non- SYNODAL MEMBERS do so. With this, the SYNODAL MEMBERS express that the Church does not invent itself, but is a moment in the Kingdom of God movement set in motion by Christ. Conversely, many texts show that the church can and should come to terms with many democratic rules without becoming a democracy. This must happen above all when it lives and works in democratic cultures. A structural affinity, which the form of the church sought and found in the course of its eventful development history, is also expected today. Because, as argued by 83% of the SYNODAL PARTICIPANTS , "many people are used to a cooperative working style from professional contexts"; and 71% argue that "in their profession people have the opportunity to make decisions" - so why not also in church life in an appropriate way?! It is amazing how much the SYNODAL and the non- SYNODAL COME TO A COMPLETELY DIFFERENT CONCLUSION in this assessment of decision-making options in the professional area : the 83% SYNODAL , who experience a cooperative working style in their job, contrasts with 25% of the NON-SYNODAL . And that people make decisions at work is seen by 71% of the SYNODAL PARTICIPANTS , but only 22% of the non- SYNODAL PARTICIPANTS .

TABLE 13: Synodalization brings more opportunities for participation

| non-synodal | moderate | synodal | Everyone | Non-synodal-synodal differenceNon-synodal-synodal difference
Irrespective of the responsibility of the officials, the committees should not only advise, but also be able to decide on matters that affect everyone. | 9% | 82% | 97% | 87% | -88%
In my work as a parish councillor, I would like to make forward-looking decisions for the parish. | 20% | 84% | 96% | 88% | -76%
Without participation there is no identification. | 14% | 78% | 95% | 85% | -81%
Synodal processes strive for unanimity, but not unanimity. | 22% | 76% | 91% | 83% | -69%
The diocesan and parish councils should consult and decide. | 10% | 69% | 91% | 79% | -81%
Many people are used to a cooperative working style from professional contexts. | 25% | 63% | 83% | 73% | -58%
The diocesan council is to decide on the finances of the church. | 18% | 53% | 75% | 65% | -57%
In their job, people have the opportunity to make decisions | 22% | 49% | 71% | 61% | -49%
We don't make any decisions in our PGR without the pastor. | 47% | 64% | 64% | 63% | -17%
The church is not a democracy. | 59% | 69% | 54% | 59% | 5%
What concerns everyone should be decided by everyone. | 6% | 70% | 92% | 79% | -86%

SYNODAL and NON-SYNODAL ALSO differ in the perception of the levels of participation of the Catholic Church on the one hand and the professional world on the other. The synodally agreed diagnose a significantly larger gap between church and professional participation culture than the non-synodally agreed. According to SYNODISTS , THERE IS A LOT OF " instruction" (71%; NON-SYNODAL : 48%) and little "participation" (13%; NON-SYNODAL: 25%) in the Catholic Church .

FIGURE 5 : Participation cultures as viewed by SYNODALS and NON-SYNODALS

This astonishingly different assessment of even the professional participation culture is also reflected in the items "Many people are used to a cooperative working style from professional contexts." and "In their job, people have the opportunity to make decisions." SYNODALISTS agreed with these two statements significantly more than NON-SYNODALISTS (cooperative working style: SYNODAL 82%, NON-SYNODAL 24%; decision-making options: SYNODAL 71%, NON-SYNODAL 21%).

Which favors the assignment

We come to the next important question, whether and how such differences between SYNODALS and NON-SYNODALS can be explained within the available body of data. This applies to the different assessment of the participation profile in work and society as well as in the area of the Catholic Church. It may be true that someone who clings to the church form of Vatican I rejects more participation in the Catholic Church for such theological reasons, while an increase in participation can be well argued within the framework of the ecclesiology of Vatican II. However, such theological reasons do not explain why the profane (professional, social) participation profile is assessed so differently by SYNODAL and NON - synodal participants. There must be other, non-theological reasons why people who are not SYNODALLY TUNED have completely different options for making decisions in the secular professional world than those who are SYNODALLY tuned. So what features can explain the differences.

For this question, a regression analysis yields an unexpected result. In this case, several possible influencing forces are included in the analysis. The following information about the respondents was available in the survey: the social characteristics of gender, age, education, occupation, status of life, number of children; then the socio-religious characteristics, the frequency of going to church, the image of God and (non-) membership in a religious community. Finally, there is an indicator of authoritarianism which, according to Theodor W. Adorno, represents the willingness to say: whoever is on top is right; Leader commands, we follow you! It actually measures a person's attitude toward freedom and order, submission, and self-determination.

The result of the regression analysis looks like this:

The number of children, gender, occupation, size of the place of residence and the standard of living have no random (significant) influence. Neither does belonging to a religious community or going to church.

The country from which a respondent comes and the continent in which a person lives has a slight impact.

The influence on the image of God and the completed school education is somewhat stronger.

Age has a strong impact, but authoritarianism is strongest (although thanks to the statistical process, a possible overlap between the two pieces of information has already been "calculated out", which applies to both age and school education, which - according to many studies - the strength of the help shape authoritarianism).

TABLE 14: What influences the assignment to synodal and non-synodal

| regression coefficient | significancesignificance
AUTHORITARISM (cluster) | 0.36 | 0.00
age | 0.22 | 0.00
Education | 0.05 | 0.00
image of god | -0.05 | 0.00
continent | 0.03 | 0.01
country | -0.03 | 0.02
status of life | 0.02 | 0.05
town size | 0.02 | 0.09
religious community | -0.01 | 0.20
going to church | -0.01 | 0.20
profession | -0.01 | 0.29
gender | -0.01 | 0.43
number of children | 0.00 | 0.82

The formative power of authoritarianism, age, education and the image of God become clear when the shares of the SYNOD are presented in the respective subcategories. It shows that the non-authoritarians vote far more synodically (74%) than the authoritarians (31%), the oldest respondents are more synodally (72%) than the youngest (38%). Those who atheize (47%) hold fewer synodal positions than those who believe in a personal God (62%). The differences between the continents with regard to Australia, Africa and Asia should be interpreted with caution because the number of cases is significantly lower than in Latin America, North America, Western and Eastern Europe. The result that those questioned from the Catholic local churches in Eastern Europe (40%) are significantly less synodal than those from Western Europe (60%) is explosive in terms of church politics. Respondents from France, Switzerland, Austria, Italy (with a large proportion of respondents from South Tyrol) and Germany represent the concern for synodalisation to an above-average extent. The value for all respondents is 59%. Geographically, Latin America (74%) is at the top, where Pope Francis comes from and apparently took his theological formation from there.

FIGURE 6 : Factors shaping attitudes toward synodalization

A number of things can be concluded from this for the struggle for the synodalization of the Catholic Churches:

1. There are clear differences in the support for a spiritual-structural synodalization between the continents, the individual countries and within them. There are tensions about what the church is in its essence and how it makes its life and work (its mission and the required inculturation) participatory.

2. The differences can be traced back only to a small extent to theological factors. The image of God alone has a slight formative power. Those who believe in a personal God are more likely to advocate synodalization than those who atheize. Church attendance and (non-)belonging to a religious community have little influence.

3. Education and age prove to be significantly more important. Academically trained people claim decision-making authority much more often than people with fewer school years. The formative power of age is unexpectedly strong. It seems to be of great concern to the older Council generation to implement the church teaching of the Second Vatican Council in everyday church practice. This generation, immediately after the Council in local synods, but also in the Church in Latin America over decades in the theology of the people and their liberation, has gained far-reaching good experiences with synodality. The Council generation now obviously suffers from the fact that the synodal practice of the Würzburg synod, for example, was considerably more developed than the currently applicable canon law from 1983 allows. This is the reason why this generation - based on their good synodal experiences immediately after the Council - wants an expansion of the synodalization in terms of participants and decision-making options more than the younger respondents. They therefore also expect a new version of the 1983 canon law. The younger respondents lack such experiences. The proportion of those who are clearly synodally tuned is probably therefore significantly lower among them than among the older ones.

4. A trend in society as a whole is reflected in the gap between the old and the young. In all liberal societies, the proportion of those who are willing to submit is currently increasing, especially among younger citizens – in other words: the proportion of those who want to get rid of the annoying burden of (won) freedom and tend to trust (populist) authoritarians again. ¹²⁶It is precisely this authoritarianism that has great explanatory power. Authoritarians are people who not only blindly trust authorities (including religious ones), but also feel relieved of their own responsibility in their authoritarianism. The same basic attitude appears in a secular guise as trust in (pastoral, but also medical or scientific) experts. This expectation is served by traditional clericalism in the church as well as (in a secularized form) in a service church. The unexpected winner of the authoritarianism that is currently growing again is clericalism in the Catholic Church, which converts its religious (or knowledge advantage) legitimized position into power. Nor does much change when this power is presented as sacred authority and ministry. The image of the church of the First Vatican Council ¹²⁷was always ideal for the authoritarians and is longed for again by younger respondents. There is an unholy alliance between the need for relief for church members and the lust for power of clerical office holders. So clericalism is currently increasing, not decreasing, among full-time employees (ordained or not). The pope's fight against clericalism becomes a fight against the windmills of an authoritarian willingness to submit, which is also growing in society.

5. Such analyzes show undisguisedly that the insistence on synodalization as a spiritual process is theologically justified. It is even the SYNODALS who give significantly more agreement to those items that take synodality theologically-spiritually. For the NON-SYNODAL , ON THE other hand, synodality has far less to do with the Holy Spirit. For them, the question of power is obviously in the foreground. They categorically reject any decisive gremial representation of the church people, accepting such institutions at most as non-binding advisory institutions, happily emphasizing that advisory processes take up an unnecessarily long time and that after long disputes (on questions that are not up for discussion) no suitable decisions can be made at all (be able). In any case, they resolutely reject an extension of participation from consultation to decision-making. They therefore consider a change in canon law from 1983, which they believe has largely mitigated the harmful effects of the Second Vatican Council's image of the Church as a people of God, to be superfluous.

Here a fatal trap opens up for the project of synodalization. The theologically well-founded concept of a church as a companionship in which all spiritually gifted people have equal dignity; a church in which, when decisions are to be made, everyone listens to the Spirit and, inspired by it, reaches a common solution together with those in whom they trust official responsibility: It is precisely this theological concept that can ultimately unintentionally justify the status quo if it receives no structural and legal protection. One must not indulge in deception. The spirit that is given to everyone so that it can benefit everyone also needs legal structures if it is not to appear in the randomness of well-meaning officials. This is one of the main insights at the end of this study: One can extinguish the spirit if its sphere of activity is not protected by spiritual orders and structures.

If one follows this trail and asks how these structures come about, then there are two inseparable sources: the biblically supported tradition, but also the profane experiences of the developing society, the questions of the humanization of living together (effected by God's Spirit). is often more experienced than the church community. It can be a relief that over the centuries the church has always developed its structural body in a way that is affine, if not uniform and adaptable, to the achievements of the societies in which it lives and works. Inculturation is therefore not just an attempt to weave the gospel into culture (thought of outside of the church). Rather, what God's Spirit has achieved in society, even without the help of the church, sometimes under its long-term and vehement resistance, in terms of human dignity, non-discrimination, secure freedom and solidarity (John XXIII calls these achievements signs of the times), also has an effect on the church and contributes to the timely development of that form of church which is indispensable for the fulfillment of mission in today's world.

Part 7: The return of the survey in a nutshell

In this concluding part, the main results of the survey are briefly summarized in eight positions.

broad interest

1 . "For a Synodal Church: Communion, Participation and Mission ": This topic, which Pope Francis has proclaimed for the upcoming World Synod of Bishops, has moved many people around the world in the present online survey. Almost twenty thousand people from all over the world clicked into the online questionnaire. 11,270 questionnaires were answered to the extent that they could be included in the statistical evaluation. The others were at least interested in the online project. In addition to the answers to a series of closed questions (with predefined answer options) on synodalization, those texts in which the respondents answered the two open questions deserve attention: "What do you expect from the coming World Synod of Bishops?" and "What obstacles do you see?"

Synodalise, but how?

2 . It is not surprising that the majority of those who took part in the survey were in favor of a synodalization of the Catholic world church. However, among the large number of those involved, there are enough people who are concerned that the pros and cons, resistance and concerns are clearly visible. Argumentation profiles of the synodal and a(nti)synodal respondents could be determined. Respondents turn out to be polarized. Many commentators suspect that this will be no different among the invited bishops and additional synod participants. This promises committed debates in the area of conflict between mind and power.

Church is a Spirit-wrought synodal process

3 . Not only Pope Francis, but also most of the interviewees see in synodality the nature of the Church worked by the Holy Spirit as a community in which everyone is on the move together in the middle of the world and serving it (mission). Synodality is therefore primarily an understanding of the Church in which there is a fundamental equality of dignity and vocation: "The revelation of the Spirit is given to everyone, that it may benefit all" (1 Cor 12:7). Synodal logic therefore means listening to the spirit that speaks from everyone. And do it in an orderly and respectful manner. And because human recognition in all church members can be overshadowed by interest, power, but also fears and comfort, the gift of discerning spirits is needed in the synodal process. The aim of all these processes is a symphonic unanimity created by the spirit. The majority of respondents agree with these spiritual and theological aspects.

de- and re-synodalization

4 . The interviewees showed a high level of knowledge about the history of synodality in the long history of Christianity. While for them the young church was synodal above all in the Pauline form, the church in the western area suffered a kind of de-synodalization in the course of implementation in the Roman Empire. The charismatic form of the church mutated into a clerical priestly church in affinity with its environment: the church of the people became a church for the people. An inner class split occurred, which some interviewees with the experts in pastoral history call the “basic pastoral schism”. The historically knowledgeable comments in the survey not only perceive this division, but also follow the increasing consolidation of a monarchical-absolutist image of the church at the First Vatican Council: With its papal dogmas, it took de-synodalization to the extreme. The Second Vatican Council then initiated a process of re-synodalization. According to the opinion and personal experience of some older respondents, the post-conciliar national synods (Würzburg, Rottenburg are expressly acknowledged) show how far this can go. The canon law of 1983, however, administratively reduced the ecclesiological synodalization that had already been achieved or did not exhaust the possibilities that had been opened up. From now on only bishops (clerics) could take part in synods. For laypeople, who were even able to make decisions for a short time (1965-1983), (in principle) non-binding advice remained. Many see the Pope's forthcoming Synod of Bishops as a committed attempt to give new impetus to the process of re-synodalization of the Catholic Church, which began at the Council and has been (noticeably) impaired by canon law.

Orders of synodality

5. The interviewees made a number of weighty suggestions for pushing ahead with the synodalization initiated by the Council. These are based on the conviction that the work of the Spirit in the church needs orderly forms, structures and law. "The Holy Spirit and we have decided," is how the Acts of the Apostles formulates this intertwining. (Acts 15:28) Independent structures can extinguish the spirit: then synodalisation degenerates into a clerical power struggle. Good regulations (such as the Apostolic Council) can in turn provide the spirit with that ecclesial space in which it can work peacefully and creatively. Without this intertwining of spirit and structures, the insistence on the spiritual dimension of synodalization can be misused to unintentionally justify a non-synodal church structure. Many comments wrestle with precisely this relationship between spirit and structures/law.

a) The starting point for such reflections on the order of synodality is a journey through church history. As has already been reported in many texts, there has been an eventful development of synodality over the centuries. But what has developed can continue to develop again today. Two driving forces for such a development are named: The biblically supported tradition on the one hand and the affinity to the respective culture on the other. The connection between synodalization and inculturation is also evident here: In inculturation, the church inspires the respective culture from within with the gospel, at the same time the experiences made in the cultures (the good sides of which are spiritually wrought) enrich the culture evangelizing church and its respective form, and thus also its inner workings. The result is not an adaptation of the processes practiced in the church, but a spirit-induced "cultural affinity" develops. If this affinity is prevented, quite a few church members who are also citizens of the respective culture suffer a kind of “cultural martyrdom”. The hard data now demonstrate precisely such a gap between the Catholic and the professional/social participation profile. (From the point of view of the interviewees, this gap is smaller in the churches of the Reformation, but even larger in the Orthodox churches.)

b) The Catholic Church has a great need for development from the perspective of its founding documents as well as from the "cultural affinity" that is significant for its work. From an ecclesiological point of view, it is critically noted that the forthcoming synod of world bishops is not really a synod of the church itself, but at best a collegial process among bishops. In order for it to earn the honorary title of synod, not only bishops should be allowed to take part in a universal church synodal process, but there must be appropriate representation of all church members in an orderly manner. From the point of view of the majority of those questioned, it is an intolerable situation when half of the church members are not present at all or only marginally in a synod of the Catholic world church: namely the women. In this regard, Pope Francis has encouraged local churches to include lay people (women and men) in synodal processes and has already set a sign in papal authority in this regard, anticipating a reform of canon law.

c) The interviewees give a lot of thought to how this inclusion of everyone in the basic Synodal event called Church can be further developed. This is where knowledge of the need for “cultural affinity” comes into play. It is not only in a mission understood as inculturation that culture needs to be shaped by the gospel. Rather, it is also necessary for the form of the church to be shaped by culture. Because of the different cultures, this cannot happen uniformly and at the same speed everywhere. But in democratic cultures, this means adopting democratic rules of the game in synodal decision-making processes. Such implementation of democratic procedures does not make the church a democracy. As God's created people, the church plays by the rules of a democratic culture that most church members value professionally and socially. From this, many respondents conclude that everyone must be involved in the decision and not just advised. They deduce that there are elections for candidates for church leadership tasks (ordained and non-ordained; pastors, bishops, pope). Last but not least, according to experienced secular lawyers among those questioned, the church also needs a separation of powers.

d) As much as synodality is a spiritual process, the vast majority of respondents are of the opinion that there must be further developed canon law for its orderly course. The ecclesiology of Vatican II must determine canon law. Conversely, the fact that canon law interprets the Council is not accepted.

Ecumenism: Does Synodality Need Authority?

6 . Considerations about the importance of synodalization for the ecumenism, which is currently stagnating from the point of view of the interviewees, take up a lot of space. The majority supports the popes' offer to the separate churches to restructure the papal office in the course of synodalization. This will give a boost to the ecumenical movement. There are different opinions as to which of the Christian sister churches can achieve synodality sooner/quicker. Respondents from the countries of the Reformation (Germany, Switzerland) have high hopes for a rapprochement between the Protestant churches and the Roman Catholic Church (just such a thing scourged by opponents of synodalization as heretical "Protestantization"); Others, on the other hand, believe that because of the strong synodality in the Orthodox Church, a rapprochement is easier: The Catholic Church can learn synodality from this, although others again believe that the synodality practiced in the Orthodox Church without a decision-making authority in important matters becomes fatal in terms of church politics stalemate can result. So does the solution lie in a balance between synodalization and a renewed papal office?

If a synodalization of the church succeeds and people from the church people and their communities/congregations thus have a decisive say, the grass-root ecumenism described in many commentaries can gain weight. The congregations in the Catholic Church practice more ecumenism in diaconal projects, but also at the Lord's Supper, than church leaders currently consider possible. They could become the vanguard of a coming reconciled diversity, in which most of those questioned see the realistic goal of the impatiently awaited church unity.

Limits of theological-spiritual argumentation

7 . In the discussion about a synodalization of the Catholic Church, arguments are mostly made on a high theological level. According to the analysis of the rich data of the survey, it is easy to overlook the fact that theological positions have much less measurable influence on the appreciation or rejection of synodalization than the personality trait of authoritarianism. This is a person's lifelong learned attitude towards freedom and authority. Authoritarian people have an inflated value of power and authority: they like to submit to it, but if possible also strive for (spiritual) power. According to the study, authoritarian personalities combatively reject synodalization and, if at all, are only available for a non-binding form of advice that does not restrict the authority's freedom of action. People who are less authoritarian, on the other hand, demand that everyone participate in issues that affect them and want to play a decisive role in solving them. The logic of the Decretum Gratiani of 1040 is unreservedly supported by a large majority of those questioned : "What concerns everyone must be decided by everyone."

As in profane studies, the synodality survey also shows that it is the Council generation that demands (more) participation and decision-making options with the ecclesiology of the Council. The younger people in the survey, on the other hand, reflect a development that has also been apparent in profane society since the mid-1990s: the number of younger people who want to take on the tiresome burden of freedom (participation) is also increasing , the decision) wants to get rid of again. As long as the council generation (i.e. people who are Pope Francis’ age) can still shape the development of the church, there is a favorable time window for a synodalization of the Catholic church.

Such connections, which are secured by the survey data, warn against thinking that opponents of synodalization can be won over by theological arguments, no matter how good. Because their resistance is rooted not (so much) in ecclesiology as in their personality, theological argument or spiritual exercises will do little to counteract this resistance. Authoritarian personalities tend to have a different theology and a different understanding of the church than non-authoritarian church members. They are more into power than spirituality.

Between distrust and confidence

8 . Regarding the success of the announced World Bishops' Synod, the interviewees are divided. Many had placed great hopes in synodal events under Pope Francis (Family Synod, Youth Synod, Amazonia Synod). They evaluated them fairly and now feel disappointed. If the coming World Synod of Bishops only uses fine words, but does not take any (structurally and legally secured) actions - which many respondents do not wish for - the tender little seedling of hope can quickly wither.

Outlook: Is there a synodalization of the Catholic Church?

A Swiss Catholic woman who knows democratic processes in her local church, including the election of bishops, the appointment of pastors and dealing with finances, has little hope for a synodalization that would encompass the Swiss island of local churches. Unfortunately, she doesn't expect much. They will advise us and then leave everything as it is because the gentlemen are afraid of losing power and do not trust the Holy Spirit and the unconsecrated enough”. But all of a sudden she has an Advent tone: "But I'm not giving up hope that the Holy Spirit can also work in Rome, even if it will be difficult for him... and can motivate the insightful and far-sighted men to to work for synodality, equal rights and equality of all the baptized.” With a view to the coming World Synod of Bishops, the feelings turn out to be extremely mixed, even among individual respondents, but even more so between them.

The pessimistic part in us argues with reference to the well-established, clerical-authoritarian power culture of the majority of incumbents. The optimistic proportion, on the other hand, does not rule out the work of the Holy Spirit, who uses the current pope to lead the church out of its stagnation and into the future. " More synodality in the sense of a communal discernment of spirits could be a fruit of the pontificate of the Jesuit Pope Francis."

Discreet invocation of the Holy Spirit

, the comments sound like a discreet invocation of the Holy Spirit: He may cause “ that the bishops of the countries humbly hear the voices of their believers and represent them honestly, courageously and self-confidently, in the spirit of Jesus in Rome; that the Pope, at this synod, appears as a bishop among the bishops and the Holy Spirit gathers the assembly under his power for just and forward-looking developments in the church.” One survey participant hopes that the “Holy Spirit will accompany the synod, and the bishops boldly breaking down old encrustations and breaking new ground, involving all the baptized”. Because the work of the Spirit is so fundamental to the life of a synodalized church, everything must be done “that only those people who have been consciously and for a long time allowing themselves to be guided by the Word and Spirit of God participate in a synodal process”. What is needed is “a real willingness to heed the Lord in the signs of the times and the words of the Scriptures; i.e. the willingness to engage in synodality as an open (learning) process”.

However, this work of the Spirit should not only be able to happen in the ministers, but synodalization perceives the Spirit work in all members of the church. A Luxembourger living in Canada put it this way: “ I expect a new understanding of who is inspired in the Church... The more it goes, the less I can make a direct link between Ordination and being directly moved by the Holy Spirit. I tend to consider the Church as a Body animated by the Head (the Christ and His Spirit), thus not considering the action of the Spirit through one individual but through the sensus fidei of the global Body. Consequently, I hope that the Synod will move in this direction, affirming as clear as possible that the Spirit speaks through decisions made by a group who puts himself under the move of the Spirit."¹²⁸ In any case, " without the Holy Spirit synodality is not possible and remains a frame without a picture".

If synodalization succeeds, the church wins. Their current stagnation will be overcome. It takes " changes for the standstill to end. Believers have more say!” said one interviewee from Germany. Lost trust in the church can also be regained by taking all members seriously at the synod. It would also be an opportunity "that the Church is able to overcome its backwardness and partial distance to science by rousing itself to synodality!" However, this "depends if they are brave and listen to the promptings of the Holy Spirit. We need synodal churches to restore trust in the church,” ¹²⁹said a study participant from England.

A task for generations

With the world synod of bishops in 2022, Pope Francis has set the high goal for the world church, “that synodality becomes the main source of decision-making. That all levels of the faithful should be involved in synods, especially as topics pertain to their spiritual life. After reading Austen Iverveigh's book Wounded shepherd I really came to believe in synodality. This is why is think simply to vote in a pastoral council is not enough. All decisions need to be undertaken through discernment. I remember one time in a pastoral council meeting when discernment was employed everyone felt it has been inspired by the Holy Spirit. I was amazed that the synods that Pope Francis has called at which discernment was employed grace-filled decisions were made.” According to a survey participant from the United States.¹³⁰

Many survey participants are confident that the World Synod of Bishops will irreversibly set in motion the process of synodalization. At the same time, they hope for a kind of “domino effect”. In connection with a socio-economic term, they hope for a kind of "trickle-down", a trickle down: not of the neoliberalist created wealth, but of the synodalization from the world synod of bishops to the last corners of the world church. The Pope has the role of the one who gives the go-ahead by convening the synod for this flooding of the various levels with synodality. This is the vision of a survey participant from the United Kingdom: “ For Pope Francis to embed the synod process at the highest levels of the Church and for it to be a living workshop in discernment and the experience of the Holy Spirit at work so that participants can return to their diocese and countries ready to implement the synod process in their local churches. That other Churches will be encouraged by this process and we will benefit from their contribution.”¹³¹

Finally, a survey participant from Japan can contribute to a sober realism. In his comment he expects, “t hat it follows the road Pope Francis has set out church on, much fuller development and usage of synods in the active life and character of our church. I think it will take at least two more generations for this to be accepted”.¹³²

Will the impatient have such staying power?

The circle closes. According to a survey, despite all the existing skepticism, the majority of the church people support the program with which the coming World Synod of Bishops was announced ("For a synodal church: fellowship, participation and mission"). If space is given to the work of the Spirit, the synodal path can open up an epochal opportunity for reform for the Catholic world church.

Appendix 1: Documentation of the questionnaire and the linear results

A synodal survey of synodality in the Catholic Church

In 2022, bishops of the Catholic world church will gather in Rome for a synod. The theme will be synodality. Synodalization of the Catholic Church is a matter close to the heart of Pope Francis. The survey, to which Tomas Halik, Peter Neuner, Anna Hennersperger and I (Paul M. Zulehner) cordially invite you, is itself a kind of practiced synodality. We hope for a strong participation. The results are intended to familiarize the synod with the views of God's people and encourage courageous reflection and decision-making.

If you know someone in your area who would also like to participate, please pass on the following link : [...]

The survey is available in German and English. For another language, please have the attached questionnaire translated using a computer program (e.g. https://translate.google.com/ ).

We thank you very much for your interest in the development of the Catholic world church, which you are showing by taking part in the survey.

For the invitees: Paul M. Zulehner

Here follows the data for N=11270 documented as percentages

country of origin

Which country are you from? [ 1]

inculturation

1=completely agree; 2=agree; 3=part-part; 4=disagree; 5=do not agree at all; n/a=no information

| 1 | 2 | 3 | 4 | 5 | no
In the future, the Catholic Church will integrate itself more into the respective cultures. [ 2] | 30 | 29 | 22 | 10 | 5 | 4
Through inculturation the liturgy will become more diverse. [ 3] | 42 | 31 | 12 | 7 | 5 | 3
Through inculturation, the local churches are responsible for the mission of the gospel in the respective cultures. [ 4] | 42 | 30 | 12 | 6 | 5 | 5
In the future, the Pope will encourage local churches to develop locally. [ 5] | 38 | 27 | 17 | 8th | 6 | 4
In the future it will be an important task of the Pope to encourage local churches to inculturate the gospel into local developments. [ 6] | 56 | 25 | 7 | 4 | 5 | 3
Synodalization helps the church to narrow the gap between cultures and gospel. [ 7] | 54 | 25 | 9 | 3 | 6 | 3

participation

| 1 | 2 | 3 | 4 | 5 | no
Many people are used to a cooperative working style from professional contexts. [ 8] | 35 | 36 | 19 | 5 | 2 | 2
In their job, people have the opportunity to make decisions [ 9] | 26 | 33 | 28 | 8th | 2 | 3

levels of participation

According to Sherry Arnstein, the stages are:

non-participation (instrumentalization, instruction);

Preliminary stages of participation (information, hearing, involvement/advice)

Participation (co-determination, partial decision-making authority, decision-making power)

Goes beyond participation (self-organization)

Multiple answers are possible, but only the three most important to you.

| That's what I'm currently experiencing in the Catholic Church | This is how I experienced it in my professional life – in society. | This is how I experience it in the churches of the Reformation | That's how I experience it in the orthodox churches
instrumentalization | 44 | 13 | 9 | 22
Instruction | 66 | 35 | 20 | 35
information | 51 | 50 | 34 | 19
hearing | 42 | 40 | 32 | 13
Involvement, Advice | 30 | 55 | 43 | 7
codetermination | 14 | 54 | 42 | 3
partial decision-making authority | 24 | 58 | 34 | 5
decision-making power | 9 | 28 | 14 | 3
self-organisation | 10 | 39 | 15 | 2

Catholic: [ 10] [ 11] [ 12] [ 13] [ 14] [ 15] [ 16] [ 17] [ 18]

Professional: [ 19] [ 20] [ 21] [ 22] [ 23] [ 24] [ 25] [ 26] [ 27]

Protestant: [ 28] [ 29] [ 30] [ 31] [ 32] [ 33] [ 34] [ 35]

orthodox: [ 36] [ 37] [ 38] [ 39] [ 40] [ 41] [ 42] [ 43] [ 44]

Theology/Spirituality of Synodality – Synodality as a spiritual process

| 1 | 2 | 3 | 4 | 5 | no
Synodality today proves to be the preferred means of preserving the unity (koinonia, communio) of the church (community). [ 45] | 32 | 29 | 18 | 8th | 5 | 8th
When decisions are made in our parish council, it is always a spiritual process. [ 46] | 8th | 16 | 27 | 24 | 16 | 11
The church is not a democracy. [ 47] | 39 | 17 | 16 | 11 | 11 | 6
You cannot vote on beliefs. [ 48] | 30 | 16 | 19 | 13 | 13 | 8th
Synodality challenges the hierarchical structure. [ 49] | 30 | 26 | 15 | 10 | 13 | 5
Synodality seeks the work of the Holy Spirit through His Church through the discernment of spirits. [ 50] | 48 | 25 | 11 | 4 | 4 | 8th
Synodality is a spiritual process. [ 51] | 35 | 30 | 17 | 6 | 5 | 7
Every baptized person is called to active participation in the Church. [ 52] | 79 | 11 | 3 | 2 | 4 | 2
Without participation there is no identification. [ 53] | 60 | 21 | 8th | 3 | 4 | 5

Synodality in practice – official culture new

| 1 | 2 | 3 | 4 | 5 | no
Synodality can be practiced all the better the more it is anchored in the structures of the church and in canon law. [ 54] | 50 | 22 | 9 | 5 | 5 | 9
In the future, not only ministers will participate in synodal processes, but also christifideles laici (lay people) with seats and votes. [ 55] | 61 | 19 | 6 | 3 | 3 | 8th
A kind of church parliament would be helpful for the big decisions in the local churches. [ 56] | 45 | 27 | 11 | 4 | 5 | 9
The diocesan council is to decide on the finances of the church. [ 57] | 31 | 24 | 17 | 6 | 6 | 16
The diocesan and parish councils should consult and decide. [ 58] | 42 | 28 | 11 | 4 | 4 | 11
If a church body decides with unanimity, then the responsible official needs serious reasons if he vetoes it. [ 59] | 61 | 18 | 5 | 2 | 4 | 9
If an official vetoes a unanimous decision by a body, the issue must be discussed further in the body in order to find a common solution. [ 60] | 56 | 19 | 7 | 4 | 5 | 10
The task of the office is not to decide everything alone. [ 61] | 78 | 9 | 2 | 1 | 3 | 7
What concerns everyone should be decided by everyone. [ 62] | 51 | 22 | 11 | 4 | 5 | 8th
The office is responsible for ensuring that decisions are made in fidelity to the gospel message. [ 63] | 44 | 23 | 14 | 5 | 5 | 10
More synodality in the church is changing the culture of ministry. [ 64] | 63 | 21 | 4 | 2 | 3 | 8th
Synodality calls for more leadership, not less. [ 65] | 30 | 24 | 20 | 7 | 6 | 14
All ministers need experience of practiced synodality during their training and initiation of their profession. [ 66] | 69 | 16 | 3 | 1 | 3 | 8th

local churches

| 1 | 2 | 3 | 4 | 5 | no
The local churches should determine the bishop through electoral bodies. [ 67] | 42 | 224 | 12 | 4 | 6 | 9
The powers of the bishops' conferences are to be upgraded. [ 68] | 38 | 25 | 14 | 6 | 7 | 11
The pope can accept or reject the local ecclesiastical election of a bishop. [ 69] | 21 | 21 | 22 | 13 | 11 | 12
If the pope rejects an election, he gives the electoral body a reason for doing so. [ 70] | 63 | 15 | 5 | 2 | 4 | 11

Parish Council

| 1 | 2 | 3 | 4 | 5 | no
We do not make decisions in our Parish Council. [ 71] | 7 | 10 | 16 | 15 | 26 | 27
We don't make any decisions in our PGR without the pastor. [ 72] | 29 | 17 | 11 | 8th | 8th | 27
In my work as a parish councillor, I would like to make forward-looking decisions for the parish. [ 73] | 45 | 18 | 5 | 2 | 2 | 28
Irrespective of the responsibility of the officials, the committees should not only advise, but also be able to decide on matters that affect everyone. [ 74] | 53 | 20 | 6 | 2 | 3 | 16

A new form of papal office

| 1 | 2 | 3 | 4 | 5 | no
The Pope does not ensure uniformity, but unity in diversity. [ 75] | 68 | 13 | 5 | 2 | 3 | 10
Centralism leads to stagnation of the church. [ 76] | 60 | 15 | 7 | 3 | 5 | 10

ecumenism

| 1 | 2 | 3 | 4 | 5 | no
A synodalization of the Catholic Church is an important contribution to ecumenism with the other Christian Churches. [ 77] | 51 | 23 | 8th | 2 | 3 | 13
The papal office as a service to the universal unity of Christians can make a significant contribution to ecumenism. [ 78] | 50 | 24 | 9 | 3 | 3 | 12
Synodality makes decision-making processes more complex and often slows them down. [ 79] | 17 | 30 | 23 | 11 | 6 | 14
Synodality contains the danger that necessary decisions are not made. [ 80] | 8th | 19 | 23 | 19 | 16 | 16
Synodal processes strive for unanimity, but not unanimity. [ 81] | 39 | 31 | 10 | 3 | 2 | 15
Majority decisions are incompatible with synodality. [ 82] | 7 | 10 | 17 | 18 | 29 | 20
If a synod does not come to a unanimous decision, authority has a duty. [ 83] | 13 | 19 | 21 | 14 | 16 | 18
Without authority, a synod cannot act. [ 84] | 16 | 15 | 18 | 13 | 17 | 18
Roma locuta causa finita (Rome has spoken, the matter is settled). [ 85] | 6 | 3 | 6 | 10 | 59 | 17

open questions

What do you expect from the World Synod of Bishops 2022 for the Catholic Church and for ecumenism? [ 86]

What obstacles do you see? [ 87]

authoritarianism

| 1 | 2 | 3 | 4 | 5 | no
Where there is strict authority, there is justice. [ 88] | 2 | 2 | 8th | 15 | 58 | 16
The most important thing children need to learn is obedience. [ 89] | 2 | 3 | 10 | 18 | 52 | 16
You should only have a say and a say in decision-making when you have earned a position through hard work. [ 90] | 2 | 4 | 10 | 21 | 47 | 16
The amount of freedom that young people have today is certainly not good. [ 91] | 3 | 6 | 15 | 23 | 37 | 16
People who don't work properly shouldn't be supported at all. [ 92] | 2 | 3 | 7 | 14 | 57 | 17
From time to time I would wish for a dictatorship in my country, then there would not be so many grievances. [ 93] | 2 | 1 | 1 | 2 | 77 | 17

church authority

| 1 | 2 | 3 | 4 | 5 | no
I expect authority from a church." [ 94] | 7 | 12 | 21 | 18 | 25 | 18
Faith must be met with reverence, not criticism. [ 95] | 9 | 9 | 18 | 20 | 27 | 18
Faith should be something quite unchanging that you can align yourself with. [ 96] | 6 | 7 | 12 | 19 | 38 | 18
Because of the many changes in the church one becomes uncertain in one's faith. [ 97] | 4 | 5 | 9 | 16 | 49 | 17
Those who participate in synodal processes should have experience in church life. [ 98] | 18 | 26 | 21 | 12 | 8th | 16

To person

gender

What is your gender? [ 99]

Female | 35
masculine | 49
various | 0.24
no | 15

age

What year were you born? [ 100]

until 29 | 2
30-39 | 3
40-49 | 7
50-59 | 19
60-69 | 23
70-79 | 21
80 and more | 8th
no | 16

status of life

Please enter your marital status. Are you … [ 101]

married | 52
single, living without a partner | 14
divorced, living alone | 4
widowed, living alone | 4
living in partnership | 5
married again | 2
separated, living alone | 1
no | 18

profession

Are you employed or not? [ 102]

yes, full day (30 hours or more) | 29
yes, part-time (less than 30 hours) | 7
yes, independently | 5
housewife/husband, without other employment | 1
Pensioner, retirement | 40
student Pupil) | 1
unemployed | 0.2
in vocational training, apprenticeship, military service, community service, social year | 0.3
no | 16

training

Which school did you last attend or do you still attend? [ 103]

elementary school | 0.5
Middle school/secondary school/vocational school/commercial school or similar school types | 8th
high school | 9
(Technical) college/university | 66
no | 17

number of children

How many children do you have? [ 104]

0 none | 30
1 child | 24
2 children | 19
3 children | 8th
4 children and more | 3
no | 16

residential area

Which of these terms best describes your area? [ 105]

big city | 19
Suburb or outskirts of a large city | 16
city or small town | 29
village | 18
farm or house in the country | 3
no | 16

images of God

Which of the statements comes closest to your beliefs? [ 106]

There is a personal God. | 67
There is some supreme being or spiritual power. | 14
I don't really know what to believe. | 2
I don't believe there is a god, any supreme being or spiritual power. | 1
I don't know. | 1
no | 16

going to church

How often do you go to church services? [ 107]

several times a week | 14
every week (Sunday) | 39
at least once a month | 18
several times a year (on the holidays) | 8th
(hardly ever | 4
no | 17

religious community

Which religious community do you belong to? [ 108]

Catholic | 82
evangelical | 1.2
belong to a free church | 0.2
orthodox | 0.1
Islamic | 0.01
Jewish | -
other | 0.2
none | 0.1
I left a church/religious community | 1.1
na: | 15

Continent [ 109 ]

Western Europe | 1
Eastern Europe | 2
North America | 3
South America | 4
Asia | 5
Africa | 6
Australia | 7

Thank you for participating. Paul M Zulehner

Appendix 2: Attitudes of synodal, moderately synodal and non-synodal people

non-synodal
moderate
synodal
Everyone
Non-synodal-synodal difference

More synodality in the church is changing the culture of ministry.
22%
88%
99%
91%
-77%

The task of the office is not to decide everything alone.
19%
95%
99%
93%
-80%

All ministers need experience of practiced synodality during their training and initiation of their profession.
9%
93%
99%
92%
-90%

Every baptized person is called to active participation in the Church.
39%
88%
98%
92%
-59%

The Pope does not ensure uniformity, but unity in diversity.
21%
88%
97%
90%
-76%

If a church body decides with unanimity, then the responsible official needs serious reasons if he vetoes it.
13%
83%
97%
87%
-84%

In the future, not only ministers will participate in synodal processes, but also christifideles laici (lay people) with seats and votes.
9%
82%
97%
87%
-88%

Irrespective of the responsibility of the officials, the committees should not only advise, but also be able to decide on matters that affect everyone.
9%
82%
97%
87%
-88%

In the future it will be an important task of the Pope to encourage local churches to inculturate the gospel into local developments.
8th%
70%
97%
83%
-89%

Synodalization helps the church to narrow the gap between cultures and gospel.
7%
67%
97%
82%
-90%

In my work as a parish councillor, I would like to make forward-looking decisions for the parish.
20%
84%
96%
88%
-76%

If the pope rejects an election, he gives the electoral body a reason for doing so.
19%
86%
95%
88%
-76%

Without participation there is no identification.
14%
78%
95%
85%
-81%

A synodalization of the Catholic Church is an important contribution to ecumenism with the other Christian Churches.
5%
78%
95%
85%
-90%

Centralism leads to stagnation of the church.
8th%
75%
94%
83%
-86%

Through inculturation the liturgy will become more diverse.
12%
56%
93%
76%
-81%

Through inculturation, the local churches are responsible for the mission of the gospel in the respective cultures.
12%
54%
93%
75%
-81%

Synodality seeks the work of the Holy Spirit through His Church through the discernment of spirits.
9%
67%
93%
80%
-84%

A kind of church parliament would be helpful for the big decisions in the local churches.
7%
65%
92%
78%
-85%

What concerns everyone should be decided by everyone.
6%
70%
92%
79%
-86%

Synodal processes strive for unanimity, but not unanimity.
22%
76%
91%
83%
-69%

The diocesan and parish councils should consult and decide.
10%
69%
91%
79%
-81%

If an official vetoes a unanimous decision by a body, the issue must be discussed further in the body in order to find a common solution.
18%
80%
90%
83%
-71%

The local churches are to determine the bishop through electoral bodies.
9%
63%
90%
77%
-81%

The papal office as a service to the universal unity of Christians can make a significant contribution to ecumenism.
39%
82%
89%
84%
-50%

Synodality can be practiced all the better the more it is anchored in the structures of the church and in canon law.
17%
73%
88%
79%
-71%

Synodality is a spiritual process.
7%
53%
85%
70%
-78%

Many people are used to a cooperative working style from professional contexts.
25%
63%
83%
73%
-58%

In the future, the Pope will encourage local churches to develop locally.
14%
51%
83%
68%
-69%

Synodality today proves to be the preferred means of preserving the unity (koinonia, communio) of the church (community). When decisions are made in our parish council, it is always a spiritual process.Synodality today proves to be the preferred means of preserving the unity (koinonia, communio) of the church (community). When decisions are made in our parish council, it is always a spiritual process.Synodality today proves to be the preferred means of preserving the unity (koinonia, communio) of the church (community). When decisions are made in our parish council, it is always a spiritual process.
6%
50%
83%
67%
-77%

The powers of the bishops' conferences are to be upgraded.
11%
60%
82%
71%
-71%

In the future, the Catholic Church will integrate itself more into the respective cultures.
14%
40%
79%
61%
-65%

The office is responsible for ensuring that decisions are made in fidelity to the gospel message.
47%
74%
75%
73%
-28%

The diocesan council is to decide on the finances of the church.
18%
53%
75%
65%
-57%

In their job, people have the opportunity to make decisions
22%
49%
71%
61%
-49%

Synodality calls for more leadership, not less.
22%
57%
69%
62%
-47%

Synodality challenges the hierarchical structure.
43%
49%
67%
59%
-24%

We don't make any decisions in our PGR without the pastor.
47%
64%
64%
63%
-17%

The church is not a democracy.
59%
69%
54%
59%
5%

Synodality makes decision-making processes more complex and often slows them down.
56%
53%
54%
54%
2%

The pope can accept or reject the local ecclesiastical election of a bishop.
47%
51%
46%
48%
1%

You cannot vote on beliefs.
60%
59%
45%
51%
15%

Without authority, a synod cannot act.
58%
42%
38%
41%
20%

If a synod does not come to a unanimous decision, authority has a duty.
55%
42%
34%
38%
21%

When decisions are made in our parish council, it is always a spiritual process.
25%
15%
32%
26%
-7%

Synodality contains the danger that necessary decisions are not made.
59%
34%
28%
31%
31%

We do not make decisions in our Parish Council.
34%
23%
22%
23%
12%

Majority decisions are incompatible with synodality.
46%
19%
19%
21%
27%

Roma locuta causa finita (Rome has spoken, the matter is settled).
78%
12%
3%
10%
75%

contents

prelude 2

Synodal Path of the Universal Church Mistake! Bookmark not defined.

Survey as a “synodal process” 2

Synodalization a core concern of Pope Francis 4

Deepening development of the life and form of the Church 5

Questions to the affected church people 6

Profile of the study 7

Questionnaire 7

Two open questions 8

The survey participants 9

Religious affiliation and church attendance 9

authoritarianism 10

Book overview 10

Mixed feelings about upcoming World Synod of Bishops May 12

Texts of Concern 12

Texts of confidence 12

Part 1: Learning from the history of synodality and from experiences with synods 14

From the Early Period to a Third Vatican Council 14

early period 14

First millennium 14th

First Vatican Council 15

Second Vatican Council 15

Another Council? 18

Previous experiences with synods 19

Synodal Way 20

Rottenburg and Würzburg Synod 20

Amazon Synod 22

Part 2: Mind and structures 24

Synodal Spirit 25

More Space for the Spirit: Ecclesiological Foundation 25

More space for the mind 25

Opinion on the spiritual process 26

Shaping and living the church 27

Deepen official theology 28

Synodal structures 29

Expansion of the circle of participants 29

Levels of participation 31

Part 3: Gains 45

One gospel and many cultures 45

Farewell to Eurocentrism 46

(In)culture 47

A multifaceted project 48

Upgrading of the local churches 51

New distribution of competences 51

The local Churches are responsible for inculturation 52

Globalizing and localizing 53

Solidarity and subsidiarity 54

Synodality in the Local Churches 56

Bishops' Conferences 56

Synodality in parishes 58

Opinions on the local churches and parishes 59

Implications for Ecumenism and Revision of the Petrine Ministry 60

Service to the world 61

New momentum 62

Goal: unity in diversity or reconciliation of differences? 63

Ecumenism: with whom? 64

Ecumenical Hospitality 70

Controversial issues 71

Ecumenism as a spiritual process 76

Instructions for practical ecumenism 77

Chicken and Egg: Synodalization and Ecumenical Movement 78

Opinion on ecumenism and the new papal office 78

Part 4: Practical Steps towards a Synodal Church 82

Not just fine words, but deeds 82

Learning from good local examples 83

Subsidiarity as a challenge 84

Secure synodal structures in terms of canon law 84

Synodal culture of communication 85

dialogue 85

(To) listen 86

openness 87

Synodal virtues 88

Unity or unanimity? 88

discernment of spirits 89

Transformation of the acting persons 91

“Liquidize” pre-synodal role models 92

Lay people with activated baptismal vocation 92

Priests for Well-Governed Synodality 94

Opinion on the culture of participation and office 97

Part 5: Resistance and Concern 99

Resistance of existing power structures 100

Merciless clericalism 100

Stay in power 101

Roman centralism 103

Archaic Structures 105

Dependent laypersons 107

Clerical resistance to women's participation 108

Declericalization essential for synodalization 110

Struggle for unity and tradition 111

Part 6: SYNODAL and NON-SYNODAL 114

Typology for Synodalization 114

The NON-SYNODALS 115

The SYNODAL 115

Which favors the assignment 122

Part 7: The Return of Poll 127

Broad interest 127

Synodalise, but how? 127

Church is a Spirit-worked synodal process 127

De- and re-synodalization 127

Orders of Synodality 128

Ecumenism: Does Synodality Need Authority? 129

Limits of theological-spiritual argumentation 130

Between distrust and confidence 130

Outlook: Is there a synodalization of the Catholic Church? 131

Discreet invocation of the Holy Spirit 131

A task for generations 132

Appendix 1: Documentation of the questionnaire and the linear results 134

origin 135

Inculturation 135

Participation 135

Levels of Participation 135

Theology/Spirituality of Synodality – Synodality as a Spiritual Process 135

Synodality in practice – official culture new 136

Local Churches 136

Parish Council 136

A new form of papal office 136

Ecumenism 137

Open questions 137

Authoritarianism 137

Church authority 137

About the person 137

Appendix 2: Attitudes of synodal, moderately synodal and unsynodal people 140

1)

Nota del Sinodo dei Vescovi, 05/21/2021. https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2021/05/21/0314/00693.html   ↵

2)

Codex Iuris Canonici 1983, can 208. The text is based on the Dogmatic Constitution on the Church (Lumen Gentium, 32).  ↵

3)

The "discernment of spirits" features in the Spiritual Exercises of St. Ignatius. He also cultivated this with his young religious community when major decisions were pending. According to the Jesuit and pastoral theologian Ludwig Bertsch (1929-2006), synodal processes can learn from this. Bertsch, Ludwig: in: Target groups. focal points of church life; Karl Delahaye on his 65th birthday, ed. v. Ludwig Bertsch and Karl-Heinz Rentmeister. With the collaboration of Karl Delahaye , Frankfurt 1977, 195-210.  ↵

4)

https://www.katholisch.de/artikel/29736-tobin-synodalitaet-zentrales-schlagwort-des-franziskus-pontifikats (6.5.2021).  ↵

5)

In a speech to representatives of Catholic Action Italy (ACI) on April 30, 2021, he repeated his understanding of a synodal path that he asked the Church in Italy to follow: https://www.vaticannews.va/de/papst /news/2021-04/pope-synodal-path-italy-catholic-action-holy-spirit.html  ↵

6)

https://www.domradio.de/themen/papst-franziskus/2020-03-08/mehr-beteiligung-der-kirche-warum-franziskus-eine-bischofssynode-ueber-synodale-kirche-plan   ↵

7)

Venetz, Hermann-Josef: That's how the church started. A look into the New Testament, Freiburg 1982 .  ↵

8)

This formula is often used to ward off church people's desire for reform. Pope John Paul II used them to justify his no to the ordination of women (Ordinatio sacerdotalis, Rome 1984, 2: based on a statement by the Congregation for the Doctrine of the Faith: Declaration Inter Insigniores on the question of admitting women to the official priesthood, October 15, 1976: AAS 69 (1977), 98-116.). It is constantly repeated by opponents of reform, which does not make the formula any more useful, but merely evades theological discussion, in fact it wants to prevent it.  ↵

9)

A treasure trove for this position is Rahner's writing on the Würzburg Synod (1971-1975): structural change in the church as an opportunity and task, Freiburg 1972. A new edition of Rahner's text with an introduction by Michael Seewald was edited by Verlag Herder in Freiburg in 2019.  ↵

10)

Only texts from the questionnaire are set in italics in this book .  ↵

11)

Changed to 2023 after postponement.  ↵

12)

The questionnaire and the raw results are documented in the appendix.  ↵

13)

Arnstein, Sherry: A Ladder Of Citizen Participation, in: Journal of the American Institute of planners, 1969, 85 (5) 1-14.  ↵

14)

These make up a text file of over 1000 pages. The texts are available as a PDF file from my homepage www.zulehner.org .  ↵

15)

The percentage values can be found in the appendix under “Questionnaire”.  ↵

16)

Germany (5,280), Austria (3,109), Belgium (841), Switzerland (587), United Kingdom (229), USA (172), Italy (158), France (130), Netherlands (111), Czech Republic (90) , Australia (58), Canada (40), Poland (37), Ireland (32), Luxembourg (29), Brazil (25), Slovakia (21), Philippines (19), Liechtenstein (19), Croatia (18) , India (15), Portugal (14), Hungary (10), Norway (10), Spain (9), Argentina (9), South Africa (8), Taiwan (7), Slovenia (7), Russia (7) , Sweden (6), Ukraine (5), Peru (5), New Zealand (4), Malta (4), Lithuania (4), Romania (3), Mexico (3), Colombia (3), Kenya (3) , Indonesia (3), Finland (3), Denmark (3), Bosnia and Herzegovina (3), Uruguay (2), Latvia (2), Japan (2), Israel (2), Greece (2), Ghana ( 2), Ecuador (2), Ivory Coast (2), Congo (2), Chile (2), Benin (2), Vietnam (1), United Arab Emirates (1), Thailand (1), Tanzania ( 1), South Korea (1), Srilanka (1), Serbia (1), Senegal (1), Myanmar (1), Morocco (1), Malawi (1), Madagascar (1), I sland (1), Guatemala (1), Fiji Islands (1), Europe (1), Estonia (1), Dominican Republic (1), Cameroon (1).Missing (76).  ↵

17)

Moïsi, Dominique: Battle of Emotions. How cultures of fear, humiliation and hope determine world politics] Munich 2009.  ↵

18)

“What I expect and what I hope are two different things. I expect there will be a significant number of participants in the World Synod who will do whatever it takes to preserve the status quo. I expect that the majority will see the wisdom in a gradual ecclesiastical transition to synodality. – What I hope for is a strong consensus among the participants in favor of synodality.”  ↵

19)

“In my own diocese the question of synodality is never mentioned, let alone developed in practice. The Bishop rules. period!”  ↵

20)

"Finally a real opening to synodality!"  ↵

21)

“Discussion of a return to the synodality of the early church, ie recognizing the authority and responsibility of the local church for itself, recourse to Rome only when absolutely necessary. The model of the old patriarchates was a good model.”  ↵

22)

“I would like to see the recent decisions removing the ability of local bishops to establish monastic institutions reversed and any developments away from synodality that the West has made since the first millennium scaled back. I would particularly like to see a change in the way the Eastern Churches are "governed" to reflect a necessary view of communion as collegial rather than authoritative. That will also help in terms of ecumenism with the Orthodox.”  ↵

23)

“The church is full of people who have faith in the 1950 church. I am a Vatican II Catholic watching as the Church I have loved and worked so hard for lies dying. There is NO ecumenism in the church of my diocese. I want the synod to take a real stand on the Vatican II changes. If the church really is a post-Vatican II church, then it should put those conservative bishops who want to return to the pre-conciliar church in their place. If I weren't 74 years old I would leave the Roman Catholic Church because it seems I wasted my most active 35 years in the Church. I am highly discouraged!”  ↵

24)

I look forward to a restoration of fidelity to the spirit of Vatican II through a reaffirmation of the collegiality of bishops, the co-responsibility of all the baptized in the Church's mission. I expect some to reject the circumvention of this fidelity on the grounds that Vatican II was only a "pastoral council" and therefore its doctrinal pronouncements are not binding. I expect that synodality will be interpreted in the light of the signs of the times, which call for an equal role for women in the life of the Church, including their admission to Holy Orders. I expect that there will be an acknowledgment of the Holy Spirit's guidance in the Church as a whole in recognizing and responding to the signs of the times, and that this will imply that existing formulations of doctrine and practice be evaluated in the light of those so recognized signs need to be checked. I expect an acknowledgment that Vatican II initiated the Church to recognize that God speaks beyond the confines of the Catholic Church and a commitment to encourage the search for His presence in these other sources.  ↵

25)

I look to the Synod to tear down the centralization of the Ratzinger era (the papacy of John Paul II and Benedict XVI) and renew the winds of Vatican II in the Catholic Church.  ↵

26)

Zulehner, Paul M./Halík, Tomáš: Pro Pope Francis. Worldwide support for the Pope from the church people, Ostfildern 2018. - Id.: We share this dream. Theologians from all over the world argue "Pro Pope Francis", ebook, Ostfildern 2019. - Id.: Tailwind for the Pope. Why we are Pro Pope Francis, Darmstadt 2018. – Batlogg, Andreas/Zulehner, Paul M.: The Reformer. Learning from Pope Francis - an appeal, Würzburg 2019.  ↵

27)

Is it possible that this commentator overlooks the fact that the Amazon Synod and then the Pope in his post-synodal letter dealt with the mega-topic of ecology and gained a lot of attention for it?  ↵

28)

“It is a clever topic to have a synod on and seems an ideal opportunity to model 'walking the talk'. Hopefully, it won't just be considered to be 'talks about talks'. I would hope that the experiences from Germany and Australia can be considered objectively as preliminary experiences.” (It is a smart topic for a synod and seems an ideal opportunity to 'live the speech'. Hopefully it will not be seen as just 'talking about speeches'. I hope that the experience from Germany and Australia will be objectively used as a previous experiences can be considered.")  ↵

29)

https://www.katholisch.de/artikel/27750-synodalen-weg-kritisiert-zdk-takes-papst-aeusserung- Lassen  ↵

30)

The diocesan synod in Rottenburg-Stuttgart took place under Bishop Georg Moser in 1985/86.  ↵

31)

"that, as with the Amazon Synod, the initial intentions will be good, the advice given (alas, only advice, not decisions!) will be good"  ↵

32)

"Indigenous people from the area were present".  ↵

33)

“I would like to see decisions made with the full participation of the whole church. That would involve lay people, youth, priests and deacons.”  ↵

34)

More on the composition in a moment.  ↵

35)

“I'm not very hopeful that the synod will change anything at all. The Amazon Synod changed nothing.”  ↵

36)

"In the end, nothing will change. Perhaps the Roman Catholic Church is too big a ship to turn around. One solution could be to take a more regional approach, inviting and encouraging certain parts of the Church, especially those in crisis (Latin America, Western Europe) to take innovative steps.”  ↵

37)

“I expect a true cross-section of God's people to be represented, including young and old women and men from all walks of life at the grassroots level. I don't mean the 'natural inclusion' of just the well-known people in the community, ie the ones who always do everything - sometimes that becomes a power issue! No, it is an open invitation to everyone who would like to contribute to this synodal process.”  ↵

38)

Audet, Paul: Priests and Laity in the Christian Community. The path to mutual alienation, in: The priestly ministry I: Origin and early history (QD 46), Freiburg i.Br. 1970, 115-175. – Wess, Paul: You are all brothers and sisters. Priests and congregation, Mainz 1983. - Zulehner, Paul M.: Congregational pastoral. Places of Christian Practice, Düsseldorf 1991.  ↵

39)

"This church assembly is a first," stressed the Pope in his message to the CELAM chairman, the Peruvian Archbishop Miguel Cabrejos Vidarte. In contrast to the meetings of the Latin American bishops, as most recently in Aparecida 2007, 'the whole people of God on the way' is called upon to seek God's will for the Church together. The faithful as a whole are 'infallible' in questions of faith, said Francis, referring to the teaching of the Second Vatican Council (1962-1965). It is important to listen to Christ in prayer.” Kathpress, January 25, 2021.  ↵

40)

Cardinal Gualtiero Bassetti has welcomed a proposed reform of the Church in Italy by the Pope. Francis demands 'a step forward', wrote Bassetti in an article for the newspaper Avvenire. The return to a first impulse at the National Convention of the Church in 2015 could indeed be helpful. In doing so, 'the whole people of God' must be involved – especially the laity.” – Kathpress, 2/4/2021.  ↵

41)

Kathpress, February 6, 2021.  ↵

42)

"Because during the Synod the decisions will tend to be almost unanimous, and in any case the participation of the laity - if there is any - will never be on the same level as that of the bishops."  ↵

43)

“Too often the elected laity are already in groupthink in cooperation with the clergy. Nothing really new comes out of it. I feel alienated from some of the debates of another century, yet I am deeply committed by my baptism. The complexity of life today demands more than a synod. It requires a real synodal transformation.”  ↵

44)

“In theory, a world synod is a wonderful idea. However, I think it would work best if it included not only bishops but representative lay people qualified by experience. Done well, it can inspire all of us to listen better to one another and to the Spirit of God. That means better decisions and better engagement and participation of everyone in the community of faith.”  ↵

45)

“…that synodality 'incarnates' the Church in the concerns of humanity, through the broader involvement of God's people and especially women. Only in this way can the Church become the Good News for the world and fulfill its mission.”  ↵

46)

"I expect the synod to expand the participation of the laity in the decision-making processes of the church." made on "decision-taking" (on the decision itself). Making decisions is solely a matter for the office – the bishops and the pope.  ↵

47)

“That the notion of synodality be extended to include all members of the church in decision-making. Synods are not only for bishops, but for all believers.” Synodality in the Life and Mission of the Church, 69.  ↵

48)

“I hope that the move to synodality will be supported by the vast majority of bishops. That all the baptized or their representatives have not only an advisory but also a determining function. That the Vatican in particular has a supporting and not a determining role. This co-determination also applies to the distinction between faith and morality.”  ↵

49)

“What I would like is for our Pope to be released and for a radical change to take place in the World Synod of Bishops. But before that happens, all bishops would have to resign, requiring new popular elections to choose replacements or re-elect those who are fit.”  ↵

50)

“The liberal, secularized state lives on conditions that it cannot guarantee itself. This is the great risk he took for the sake of freedom. On the one hand, it can only exist as a liberal state if the freedom it grants its citizens is regulated from within, from the moral substance of the individual and the homogeneity of society. On the other hand, he cannot seek to guarantee these inner regulatory forces on his own, i.e. by means of legal coercion and authoritative commandments, without giving up his freedom and - on a secularized level - falling back into that claim to totality from which he led in the denominational civil wars. "Böckenförde, Ernst Wolfgang: The emergence of the state as a process of secularization" In: Law, State, Freedom, Berlin 2006, 112f. 

  ↵

51)

"I expect the synod to strengthen democratic processes and improve the conditions for lay participation in decision-making processes at all levels."  ↵

52)

" Democracy dies in darkness."  ↵

53)

"Synodality should make our churches more transparent, our leaders more accountable, and lay members more involved."  ↵

54)

Arnstein, Sherry: A Ladder Of Citizen Participation, in: Journal of the American Institute of planners, 1969, 85(5):1-14.  ↵

55)

A respondent from Germany sharpened the choice of words and formulated: " A clear no to totalitarianism towards more democracy."  ↵

56)

This cognitive dissonance shapes the relationship between people and their church. Schmidtchen, Gerhard: Between church and society. Research report on the surveys on the joint synod of the dioceses in the Federal Republic of Germany, Freiburg 1972, 56ff.  ↵

57)

Rahner, Karl: The enduring importance of the Second Vatican Council, in: Voices of the Time (1979) 795-806.  ↵

58)

“ Finally, in our day we are noticing that the whole human family has taken on an entirely new shape, in social as well as in political life. For since all peoples claim or will claim liberty for themselves, there will soon be no more peoples that rule over others, nor those that are under foreign rule.” John XXIII: Pacem in terris, 1963, 23.  ↵

59)

"A greater understanding of the synod as a positive process that assists the church in implementing the truths in a modern and ever-changing world."  ↵

60)

“The bishops of England and Wales are not consultative like the Germans. Neither do the Irish. I support the synodal path taken in Germany and see it as a path for all countries. Nevertheless, the German synodal path gives the bishops too much power in relation to the laity.”  ↵

61)

Werbick, Jürgen: Plea for the localization of faith, in: Living Pastoral Care 55 (2004), Issue 1, 2-6.  ↵

62)

"It's so easy to be a minor. If I have a book that has reason for me, a pastor who has a conscience for me, a doctor who assesses the diet for me, etc., then I don't have to bother myself.” Kant, Immanuel: Answering the question : What is Enlightenment?, 1784.  ↵

63)

Neither can families exist as monads: “In order to carry out this demanding task, the family cannot remain isolated like a monad, but must come out of itself, speak to and meet others in order to create a unity that is not monotony and which generates progress and the common good.” Address by Pope Francis to the participants of the meeting organized by the Federation of Catholic Family Associations (FAFBE), Rome 2017, 3.  ↵

64)

Francis: Fratelli tutti, Rome 2020, 111,  ↵

65)

When a study participant from Germany suggested “spoiled (!) diversity” as the goal, it is not possible to decide whether it was done with humor in mind or whether it was just a typo.  ↵

66)

CGT= Common Good Training ( https://togetherforthecommongood.co.uk/training/here-now-us-people )  ↵

67)

“The Church must honor the principle of subsidiarity. However, that does not mean that it relinquishes responsibility, which must lie with the appropriate levels. I don't believe in progressive pedagogy ideologies that believe people should lead themselves. People need solid and strong teaching alongside learning practices of discernment and companionship. After that, they should be encouraged and supported to take responsibility on the ground. – Part of the risk of synodality is that the Church has failed to train its own people in authentic Catholic social thinking, so taking things to the local and regional level is a risk. Serious reform is needed: CST must be taught in the context of spirituality, professional responsibility, practice, and conscious dissociation from secular humanistic ideologies. Many Catholic NGOs make lazy assumptions, and they tend to lapse into “solidarity” or be associated with activist politics of one sort or another.”  ↵

68)

Nonaka, Ikujiro/Takeuchi, Hirotaka: The Wise Manager, Hamburg 2011, 9.  ↵

69)

Surowiecki, James: The wisdom of crowds. (Why groups are smarter than individuals), Munich 2007. - Hamann, Heiko: Swarm intelligence, Springer spectrum, 2019.  ↵

70)

The original text is in Flemish: Author: Belgium | male | 1998  ↵

71)

"An acceptance of the possibility of formal synodality at the diocesan and parish levels and steps towards more democracy in the church."  ↵

72)

Also Hilberath, Jochen: Now is the time - impatient ecumenical heckling, Ostfildern 2010-  ↵

73)

This can be seen from the word frequency in all texts alone: Protestant (108), Orthodox (62), Islam (15), Free Churches (13), atheistic, non-religious (7), Jews (5), Old Catholic (4).  ↵

74)

"A step towards union with the Orthodox Church and a step away from the Protestant communities".  ↵

75)

“Much more unity with the Eastern Orthodox Churches; maybe even a merger. This could be a stepping stone to much more unity with the other Christian denominations."  ↵

76)

" Oeucemene met the orthodox kerken like a versnelling hoger."  ↵

77)

Spadaro, Antonio: The Interview with Pope Francis, in: Voices of the Time - Online September 25, 2013: www.stimm-der-zeit.de/zeitschrift/online_exclusive/magazine/online_exclusive/details_html?k_beitrag=3906412   ↵

78)

“I would particularly welcome a change in the way the Eastern Churches are 'governed' to reflect a necessary view of communion as collegial rather than authoritative. This will also help in terms of ecumenism with the Orthodox.”  ↵

79)

Kathpress, February 19, 2021.  ↵

80)

"the establishment of intercommunion between the Catholic Church and Protestant Churches".  ↵

81)

The final document of the General Assembly of the Joint International Commission for the Theological Dialogue between the Catholic Church and the Orthodox Churches in Ravenna (October 2007) deals with the sacramental structure of the Church and with the position of the Pope. It is considered a step on the ecumenical path of the Western and Eastern Churches.  ↵

82)

Spadaro: The interview, 11.  ↵

83)

Spadaro: loc.  ↵

84)

“I hope for more ecumenical cooperation between the Catholic and the Protestant Church. I hope for more cooperation on a practical level on the ground.”  ↵

85)

"That it should learn from the experience of the synodality of the other Churches".  ↵

86)

A study with which the habilitation for practical theology was acquired revealed this deficit. Wienhart, Thomas: Quality in parishes. Criteria for effective pastoral care, in the series "Applied Pastoral Research", edited by Matthias Sellmann and Martin Pott, Volume 3, Würzburg 2017.  ↵

87)

"Bishops who are not used to voicing their positions must be encouraged to listen to their local communities and then take a stand."  ↵

88)

“Much depends on recent appointments by Pope Francis; when these people show courage, imagination, humility, realism, and authentic listening skills, then I hope there is real discernment and real consultation and learning from the wisdom of God's people. The process is more important than specific results. Synodality needs to be embedded as an integral part of church practice, not as a temporary ploy later ignored.”  ↵

89)

Zulehner, Paul M.: Visions of the Church. Orientation in times of church renovation, Ostfildern 2017.  ↵

90)

https://www.welt-der-bibel.de/Lexikon.DEEinmuetigkeit.html   ↵

91)

Habermas, Jürgen: Knowledge and interest. Frankfort 1968.  ↵

92)

"I sincerely hope that the Church will take new steps towards synodality and I pray that the Holy Spirit will bring very good discernment to the participants!"  ↵

93)

"Synodality requires lay people trained in decision-making - lay people able to play an active role in the development of the Church, locally and globally."  ↵

94)

Schell, Ursula: Between pleasure and frustration. Women in honorary church leadership positions. Symbolic, biographical and institutional-structural cornerstones, Ostfildern 2012.  ↵

95)

This was the result of a representative study in the Archdiocese of Munich Freising 2020 as part of the strategy process: "People appreciate our offers and ascribe a high level of competence to us in their implementation. This shows that the archdiocese can build on a good foundation.” The “service constellation” becomes clear in this statement alone: here the provider archdiocese – there the people as customers for the professionally designed broad church service. https://www.erzbistum-muenchen.de/strategieprozess/befragung (as of February 28, 2021)  ↵

96)

Stenger, Hermann: Suitability for the professions of the church. Clarification - advice - support, Freiburg iB 1988, 32-34,  ↵

97)

“From past experience, not much with many of the current church leaders. However, much depends on recent appointments by Pope Francis; when these people show courage, imagination, humility, realism, and authentic listening skills, then I hope there is real discernment and real consultation and learning from the wisdom of God's people. The process is more important than specific results. Synodality must be embedded as an integral part of church practice, not as a temporary ploy later ignored.")  ↵

98)

The priests are also initially “lay people”, i.e. members of the people of God. Ordination is not possible without incorporation into the Church. Therefore, the juxtaposition of the laity or the priests is just as useless theologically according to Lumen gentium as the juxtaposition of priests and believers. Unfortunately, it has not yet been possible to find a suitable alternative term for "layman". Helpful words are “church members”, “believers in Christ” (according to John Paul II in his letter “Christifideles laici”, where he immediately adds “layperson” to the good term “believer in Christ”).  ↵

99)

Karl Rahner was of the opinion that "lay" full-time employees such as pastoral officers belong to the ministry and should therefore be ordained. The same applies to those church members who, in the absence of a priest, are permanently appointed to the leadership of the congregation.  ↵

100)

This aspect is typical of the Catholic understanding of ordination.  ↵

101)

Munus/munera: Latin function, task, gift. “At the beginning of the year, Pope Francis floated an idea that the South African bishop Fritz Lobinger had expressed in the 1970s. It was about the division of the three tasks (munera) of the priestly ministry. One could then possibly in special situations transfer the “munus sanctificandi” (sanctifying ministry) to married men. The other two offices, which are normally also associated with the priesthood, "munus docendi" (teaching office) and "munus regendi" (governing office), on the other hand, would not be transferred in this model. These considerations may now also open up new avenues in relation to offices for women. ” https://blog.zdf.de/papstgefluester/2019/06/21/kontroverse-themen-bei-amazonassynode/ Cardinal Robert Sarah immediately contradicted him: Here one would act as if man could simply separate the three offices of Christ known as munera – santificandi, docendi and regendi. However, this is "in complete contradiction to the teachings of the Second Vatican Council", for example in Lumen Gentium nos. 20-22, Christus Dominus no. 2, Presbyterorum Ordinis nos unity. https://www.catholicnewsagency.com/story/cardinal-sara-criticizes-amazon-synod-being-used-for-ideological-plots-5166  ↵

102)

“ But the revelation of the Spirit is given to everyone so that it may benefit others. To one is given by the Spirit the gift of imparting wisdom, to another by the same Spirit the gift of imparting knowledge, to a third in the same Spirit the power of faith, to another - always in one Spirit - the gift of healing diseases to another powers of miracles, another prophecy, another the ability to discern spirits, another different kinds of tongues, and another the ability to interpret them. All of this is done by one and the same spirit; to each one he bestows his particular gift, as he wills... Thus in the Church God appointed some as apostles, others as prophets, others as teachers; He also bestowed power to work miracles, then the gifts to heal diseases, to help, to guide, and finally to speak in tongues of various kinds.” (1 Cor 12:7-11,28)  ↵

103)

Zulehner, Paul M.: Demolition of the Participation Church. A pastoral misdevelopment, in: Voices of the time 221 (2003), issue 7, 435-448.  ↵

104)

https://www.partizipation.at/systemisches-konsensieren.html (03/01/2021). In addition: Visotschnig, Erich/ Paulus, Georg/Schrotta, Siegfried : Systemic consensus: the key to mutual success, Holzkirchen 2020.   ↵

105)

“The process of preparing for the Synod is important in three respects: – 1. The involvement of women and minorities in setting the agenda and in the subsequent discussion and decision-making. – 2. the development of a specific method for sharing concerns – as used by secular grassroots movements (e.g. by Citizens UK) – 3. a competency audit of the participating laypeople to determine the technical competency that laypeople used in the discussion and contribute to the decision-making process."  ↵

106)

"Can. Canon 127 §1. If the law provides that a superior requires the consent or advice of a college or group of persons in order to perform acts, the college or group must, according to can. 166 unless, where advice is merely sought, particular or proprietary law provides otherwise; but for the actions to be valid, the consent of the absolute majority of those present must be obtained or the advice of all must be sought. § 2. When the law provides that a superior requires the consent or advice of any persons as individuals in order to perform acts, the following applies: 1° if consent is required, the act of a superior who does not require the consent of these persons is invalid seeks or acts against their opinion or the opinion of one of these persons;2° if the advice is requested, the action of a superior who does not hear these persons is invalid; Although the superior is by no means obliged to follow their opinion, even if they agree, he may not deviate from their opinion, especially an agreement, without a reason that he judges to be overriding. § 3. All whose consent or advice is required are obliged to present their opinions honestly and, if the importance of the matter so requires, to carefully maintain secrecy; this obligation can be inculcated by the superior.” 

  ↵

107)

Some obstacles have already been pointed out in the previous partial analyses: obstacles in the area of ecumenism, the exercise of office, participation.  ↵

108)

The word "macht*" occurs 1,123 times in the texts for the second open question. Together with phrases, this number rises to 2,109. The most important word combinations are loss of power (214), power structures (105), maintaining power (60), claim to power/claims to power (41), striving for power (29), powerful(s) (20), power structure (19), posturing of power (18), positions of power (18), exercise of power (17), abuse of power (17), power thinking (14), power struggles (14), power apparatus (14), power abundance (13), power relations (13), power interests (12), greed for power (11), rulers (10).  ↵

109)

"There's a lot of resistance, there's a lot of concern about maintaining one's power and privilege, and the maneuvers can be strong and subtle."  ↵

110)

The main obstacle is that the institution's ultra-right power structure is still "in power".  ↵

111)

“Power struggles will break out. Many leaders in the Catholic Church show arrogance and superiority when it comes to dealing with other Christian churches. My parish priest does not get involved in any activities with the many non-Catholic churches around us. He even says derogatory things about Protestants and Muslims during his sermons. I think he's an outsider in that regard... As a child of the 1950's, all my hopes for an enlightened post-Vatican II church were slowly being dashed over the years. I'm just hanging by my fingertips. I liken my involvement to being part of a dysfunctional family. I am very unhappy in this family but they are my family. – I think how wonderful it would be if the people had a say and a voice. It would be as if we had been unshackled to avoid being subjected to institutional misogyny, for the whole Church is run by men who delegate or allow women into various roles. Let the people speak.” (Woman, 1957, England)  ↵

112)

"There will be strong resistance from among those participants who feel threatened by any departure from a clerically dominated, Rome-centric ecclesiology." (Mann, 1929)  ↵

113)

142, the word “centralism” occurs in the texts on the open question about the obstacles. Together with other word combinations, the number rises to 214.  ↵

114)

"The Roman Curia is very centralized and the right wing of the Catholic Church wants to retain a leadership role (for political and economic reasons)."  ↵

115)

There is currently a dispute in the community of canon law scholars about how the Council and canon law relate to one another. While some say that the Council must be read through the lens of canon law, others call for canon law to be interpreted from the Council's point of view: a procedure that in the "interim" (1965-1983) also applied to canon law from 1917 had been skillfully applied.  ↵

116)

"I also see that many of the lay faithful are too conditioned to obey authority, and need to be shown that we must all take responsibility to fulfill our baptismal commitment as the priestly people of God."  ↵

117)

A number of other biblical guiding principles point in this direction. The book of Ezekiel already speaks of the shepherd (Ez 34:2ff.), who honestly cares for the flock - and because the worldly shepherds do not work well, they represent God himself, so to speak. Against this background, Jesus describes himself as the good shepherd who gives his life for his shaft (John 10:1-21). He also describes the one who leads as a servant at the tables, the superior becomes (in Viennese terms) the "superior" (Luke 22:24-27). The great hymn to Christ in Philippians goes a step further and uses the image of the galley slave (Philippians 2:6-10).  ↵

118)

"Enlightenment is man's emergence from his self-inflicted immaturity. Immaturity is the inability to use one's mind without guidance from another. This immaturity is self-inflicted if its cause is not lack of understanding but lack of determination and courage to use it without the guidance of another. Sapere Aude! Have the courage to use your own understanding! is therefore the motto of the Enlightenment.” Kant, Immanuel: Answering the question: What is Enlightenment? 1784  ↵

119)

"Entrenched Traditional Positions".  ↵

120)

"Velen will de Kerk zien change omdat onze tijd ook zo snel changed, en watched that het set up van en makes geven aan local synods dat processes zal versnellen. I warn of the bisschoppen synod that you may beraden over a tegenovergesteld---a well-intelligent---answer op de veranderingen om ons heen. Just in the shortest time changing tijd kan de kerk een beacons zijn van standvastigheid en a reference point that not meanwhile met the last maatschappelijke changes, zeker nu the sea and sea been gestuurd by supra-national settings and conglomerates. Het zal voor de Kerk en Haar leden een offer vragen om in de zo vanzelfsprekend lijkende not change mee te gaan, maar in dat offer ligt de schat van het kunnen geloven."  ↵

121)

"They say, 'We'll do it like we've always done it.'"  ↵

122)

"Resistance to change, including a real fear that 'the baby will be thrown out with the bath water' and fundamental truths will be discarded or diluted."  ↵

123)

Items 2-9 and 46-86 were included (see the numbered questionnaire in Appendix 1 and the table in Appendix 2).  ↵

124)

This labeling is part of the research. It is carried out with a view to those items for which the respective cluster has outstanding response values.  ↵

125)

This legal rule already goes back to the Justinian ward law regulation (C 5,59,5 § 2). Hauck, Jasmin: Quod omnes tangit, debet ab omnibus approbari - A legal rule in the dialogue between the two rights, in: Journal of the Savigny Foundation for Legal History, ed. by W. Kaiser et al., Volume 130, Vienna 2013, 398ff. 

  ↵

126)

More on this in Zulehner, Wandlung (the chapter on the development of authoritarianism in Austria 1970-2020), 128-134.  ↵

127)

More on this in Neuner, Peter: The Long Shadow of Vatican I. How the Council still blocks the Church today, Freiburg 2019.  ↵

128)

"I am anticipating a new understanding of who is inspired in the Church... As it progresses, I am unable to make a direct connection between ordination and being directly moved by the Holy Spirit... I tend to to see the Church as a body animated by the Head (the Christ and his Spirit), and thus to see the working of the Spirit not through an individual but through the sensus fidei of the global body. So I hope that the Synod will move in that direction and affirm as clearly as possible that the Spirit speaks through decisions of a group that places itself under the Spirit's movement.”  ↵

129)

“That depends on whether they [the synod participants] are courageous and listen to the promptings of the Holy Spirit. We need synodal churches to restore trust in the church  ↵

130)

“that synodality becomes the main source of decision-making. That all levels of believers should be involved in synods, especially when it comes to issues affecting their spiritual life. After reading Austen Iverveigh's book Wounded Shepherd, I really came to believe in synodality. Therefore, I believe that simply voting in a pastoral council is not enough. All decisions must be made through discernment. I remember a time at a pastoral council meeting where discernment was used and everyone felt inspired by the Holy Spirit. I was amazed that the synods that Pope Francis called, using discernment, made gracious decisions.”  ↵

131)

“That Pope Francis will anchor the synodal process at the highest levels of the Church and that it will become a living workshop of discernment and experience of the Holy Spirit at work, so that participants can return to their dioceses and countries, ready to implement the synodal process in their local churches . That other churches will be encouraged by this process and we will benefit from their contribution.”  ↵

132)

“that it follows the path that Pope Francis charted out for the Church, namely a much wider development and use of synods in the active life and character of our Church. I think it's going to be at least two generations before that's accepted."  ↵

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