​Women and the laity, diaconate, ministry and magisterium, peace and the climate, the poor and migrants, ecumenism and identity, new languages and renewed structures, old and new missions (including the “digital” mission), listening to all and probing everything more deeply, even the most ‘controversial’ issues. In the Synthesis Report approved and published today by the 16th General Assembly of the Synod on Synodality, there is a renewed look at the world and the Church and their demands. After four weeks of work, which began on 4 October in the Paul VI Hall, the General Assembly concluded its first session today in the Vatican.
The document of some forty pages is the result of the work of the assembly that took place “while wars both old and new have raged in the world, with dramatic consequences that are impacting upon countless victims.” The report continues, “The cry of the poor resounded among us, of those forced to migrate and of those suffering violence and the devastating consequences of climate change. We heard their cry not only through the media, but also through the voices of many present, who were personally involved in these tragic events whether through their families or their people” (Foreword).
To this challenge and many others, the universal Church has tried to offer a response in the Small Circles and in the interventions. Everything came together in the Synthesis Report, which is divided into a preface and three parts, and which traces the path for the work to be done in the second session in 2024.
Listening to all, beginning with victims of abuseAs in the Letter to the People of God, the synod assembly reaffirms an “openness to listening and accompanying all, including those who have suffered abuse and hurt in the Church”, which “addressing the structural conditions that abetted such abuse, remains before us, and requires concrete gestures of penitence”.
The face of a synodal ChurchSynodality is a first step. It is a term that the participants in the Synod themselves admit is “a term unfamiliar to many members of the People of God, causing some people confusion and concern” (1 f), including fears of a departure from tradition, a debasement of the hierarchical nature of the Church (1 g), a loss of power or, on the contrary, immobility and a lack of courage for change. “Synodal” and “synodality” are instead terms that “speak of a mode of being Church that integrates communion, mission, and participation”. So they indicate a way of living the Church, valuing differences and developing the active involvement of all. This begins with deacons, priests, and bishops: “A synodal Church cannot do without their voices” (1 n), we read. “We need an understanding of the reasons for resistance to synodality by some of them”.
MissionThe document continues explaining that synodality goes hand in hand with mission. Hence, it is necessary that “Christian communities are to enter into solidarity with those of other religions, convictions and cultures, thus avoiding, on the one hand, the risk of self-referentiality and self-preservation, and on the other hand the risk of loss of identity” (2 e). In this new “pastoral style”, it would seem important to many to make “liturgical language more accessible to the faithful and more embodied in the diversity of cultures” (3 l).
The poor at the centreAmple space in the Report is devoted to the poor, who ask the Church for “love”, understood as “respect, acceptance, and recognition” (4 a). “For the Church, the option for the poor and those at the margins is a theological category before being a cultural, sociological, political or philosophical category” (4 b), the document reiterates, identifying the poor not only as those who are materially impoverished, but also migrants; indigenous peoples; victims of violence and abuse (especially women), or racism and trafficking; people with addictions; minorities; abandoned elderly people; and exploited workers (4 c). Among “the most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, [are] the unborn and their mothers”, the document continues. “The Assembly hears the cry of the ‘new poor’, produced by wars and terrorism that plague many countries on several continents, and the assembly condemns the corrupt political and economic systems that cause such strife”.
The most vulnerable of the vulnerable, for whom constant advocacy is needed, are the children in the womb and their mothers,” reads the text of the Assembly, which says it is “aware of the cry of the ‘new poor’ produced by wars and terrorism also caused by ‘corrupt political and economic systems’.
Commitment of believers in the field of politics and for the common goodIn this sense, the Church is urged to be committed both to the “public denunciation of the injustices” perpetrated by individuals, governments, and companies; and to active engagement in politics, associations, trade unions, popular movements (4f and 4g). At the same time, the consolidated action of the Church in the fields of education, health, and social assistance, “without any discrimination or the exclusion of anyone”, must not be neglected (4 k).
MigrantsThere is also a focus on migrants and refugees, “many of whom bear the wounds of uprooting, war and violence”. They “often become a source of renewal and enrichment for the communities that welcome them and an opportunity to establish direct links with geographically distant churches” (5 d). Faced with increasingly hostile attitudes towards them, the General Assembly says, “We are called to practice an open welcome, to accompany them in the construction of a new life and to build a true intercultural communion among peoples”. Fundamental in this sense is “respect for the liturgical traditions and religious practices of migrants” as well as respect for their own language. For example, a word like “mission”, in contexts where “the proclamation of the Gospel was associated with colonization, even genocide”, is laden with “painful historical memories” and “hinders communion today” (5 e). “Evangelising in these contexts requires acknowledging mistakes made, learning a new sensitivity to these issues”, the document states.
Combating racism and xenophobiaEqual commitment and care is required of the Church “to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation” (5 p). It is also urgent to identify “systems within the Church that create or maintain racial injustice” (5 q).
Eastern ChurchesRemaining on the subject of migration, the Report looks to Eastern Europe and the recent conflicts that have caused the flow of numerous faithful from the Catholic East into territories with a Latin majority. It is necessary, the Assembly says, “for the local Latin-rite Churches, in the name of synodality, to help the Eastern faithful who have emigrated to preserve their identity and cultivate their specific heritage, without undergoing processes of assimilation is the request of the Fathers” (6c).
On the road to Christian unityWith regard to ecumenism, the Report speaks of a “spiritual renewal” that requires “processes of repentance and healing of the memory” (7c). It goes on to quote Pope Francis’ expression about an “ecumenism of the blood”; that is “Christians of different affiliations who give their lives for faith in Jesus Christ” (7d), and it mentions the proposal for an ecumenical martyrology (7o). The Report also reiterates that “collaboration among all Christians” is a resource “for healing the culture of hatred, division and war that pits groups, peoples and nations against each other”. It does not forget the issue of so-called mixed marriages, which are realities in which “it is possible to evangelize each other” (7 f).
Laity and families (Part II)“Laymen and laywomen, those in consecrated life, and ordained ministers have equal dignity” (8b): this conviction is forcefully reiterated in the Synthesis Report, which recalls how the lay faithful are “increasingly present and active in service within Christian communities” (8e). Educators in the faith, theologians, formators, spiritual animators, and catechists, active in safeguarding and administration: their contributions are “indispensable to the mission of the Church” (8 e). The different charisms must therefore be “called forth, recognized and fully appreciated” (8 f), and not be ignored, underutilized, or “clericalised” (8 f).
Women in the life and mission of the ChurchThere is, then, a call for a strong commitment on the part of the Church to accompany and understand women in all aspects of their lives, including pastoral and sacramental ones. Women, it says, “cry out for justice in societies still marked by sexual violence, economic inequality and the tendency to treat them as objects” (9 c), adding “Pastoral accompaniment and vigorous advocacy for women should go hand in hand”.
ClericalismMany women present at the Synod “expressed deep gratitude for the work of priests and bishops”, but “also spoke of a Church that wounds” (9 f). “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion”. A “profound spiritual conversion is needed as the foundation for any effective structural change”; and the General Assembly noted that “we desire to promote a Church in which men and women dialogue together… without subordination, exclusion, and competition” (9h).
Opening the diaconate to women?Various opinions on opening the diaconate to women were acknowledged (9 j): for some, it is “unacceptable because they consider it a discontinuity with Tradition”; for others, it would restore a practice of the early Church; still others see it as “an appropriate and necessary response to the signs of the times … that would find an echo in the hearts of many who seek new energy and vitality in the Church”. Then there are those who are concerned that opening the diaconate to women would involve “a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age”. Fathers and mothers of the Synod ask to continue “Theological and pastoral research on the access of women to the diaconate”, making use of the results of the commissions specially set up by the Pope, as well as the theological, historical and exegetical research already carried out: “If possible”, they say, “the results of this research should be presented at the next Session of the Assembly” (9 n).
Discrimination and abuseIn the meantime, the urgency of ensuring “that women can participate in decision-making processes and assume roles of responsibility in pastoral care and ministry” is reiterated, noting that canon law should be adapted accordingly (9m). Cases of employment discrimination and unfair remuneration must also be addressed, including those in the Church where consecrated women are often considered “cheap labour” (9 o). Similarly, women’s access to theological education and training programmes must be expanded (9 p), including promoting the use of inclusive language in liturgical texts and Church documents (9 q).
Consecrated LifeLooking at the richness and variety of the different forms of consecrated life, the Report warns against the “persistence of an authoritarian style, which makes no room for dialogue”. The Report notes, too, that “cases of abuse of various kinds experienced by those in religious life and members of lay associations, especially of women, signal a problem in the exercise of authority and demand decisive and appropriate interventions” (10 d).
AbusesOn the question of abuse, which “places many bishops in the difficult situation of having to reconcile the role of father with that of judge” (12 i), the Report supports the exploration of the “appropriateness of assigning the judicial task to another body, to be specified canonically” (12 i).
Formation (Part III)A “synodal approach” is then requested for formation, with the recommendation that work be undertaken “on relationship and sexual education, to accompany young people as they mature in their personal and sexual identities and to support the maturation of those called to celibacy and consecrated chastity” (14 g). The Report emphasizes the importance of deepening “the dialogue between the human sciences” (14 h) so as to enable “careful consideration of matters that are controversial within the Church” (15 b) – that is, among other issues, matters “such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence”. Issues such as these are controversial precisely “because they pose new questions” in society and in the Church (15 g). “It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgments that hurt individuals and the Body of the Church”, the Report says, while recalling that “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice”.
Deacons and formationThe Assembly then expresses gratitude to ordained ministers, who are “called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer” (11b). The Report warns against clericalism, a “distortion of the priestly vocation” that “needs to be challenged from the earliest stages of formation” by ensuring “close contact” with the people and those in need (11 c). The request is also expressed, along these lines, that seminaries or other courses of formation of candidates for the ministry be linked to the daily life of communities (11 e), in order“to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth”.
CelibacyMention was made of the theme of celibacy, which received different evaluations during the assembly.” Its value is appreciated by all as richly prophetic and a profound witness to Christ”; the Report says, while noting that some ask “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration”.
BishopsThere is ample reflection on the figure and role of the bishop, who is called to be “an example of synodality” (12 c) by exercising “co-responsibility”, understood as the involvement of other actors within the diocese and the clergy, so as to lighten the burden of “administrative and legal commitments” which can hinder his mission (12 e). Coupled with this, the bishop does not always find the human and spiritual support he needs, while “a certain sense of loneliness is not uncommon” (12 e).
ListeningWith the same concern, the Report renews the invitation to hear and accompany “people who feel marginalized or excluded from the Church because of their marriage status, identity or sexuality”. “There was a deep sense of love, mercy and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard and respected, without fear of feeling judged”, the document says, while insisting that “Christians must always show respect for the dignity of every person” (16 h).
PolygamyIn light of the experiences reported in the Synod hall by some members of the Synod from Africa, SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) is encouraged to promote “a theological and pastoral discernment” on the topic of polygamy and the accompaniment of people in polygamous unions who are coming to faith” (16 q)
Digital cultureFinally, the Synthesis Report speaks of the digital environment: “It is up to us to reach today’s culture in all spaces where people seek meaning and love, including the spaces they enter through their cell phones and tablets” (17 c), bearing in mind that the internet “can also cause harm and injury, such as through intimidation, disinformation, sexual exploitation, and addiction”. The Report adds, “There is an urgent need to consider how the Christian community can support families in ensuring that the online space is not only safe but also spiritually life-giving” (17 f).
Source: Vaticannews.va
Related

On Saturday 2nd December Holy Trinity will be hosting its first full Christmas Fayre since the Covid pandemic. This will take place in the Parish Centre from 1.30pm onwards and will feature the drawing of the Christmas raffle. There will be a short meeting after the 10am Mass on Saturday 4th November for prospective stall holders and anyone who can offer help with the Fayre. We know that Parish organisations have undergone change and that many new parishioners have arrived since a Christmas Fayre was last held. If you would like to get involved in any way please stay for the meeting or make yourself known to Sue Macdonald or Peter Walker.

The pregnancy support charity Life has close links to your Archdiocese thanks to our founders – Nuala and Jack Scarisbrick – who coordinated the development and growth of Life over a 50 year period from their home in Leamington Spa, and due to the ongoing generous support of Archbishop Longley. Our key activities consist of an accessible helpline including a counselling and active listening option, a portfolio of eighteen houses providing over 90 comfortable bedspaces and a free pregnancy test distribution service. You may be interested to learn that Life is responsible for managing houses in Walsall and Oxford.
This year we are seeking the recruitment of a volunteer Church Champion, who would act as our local representative. They would help us to fundraise locally, as well as have access to updates; appropriate training; promotional resources and invitations to networking meetings. It would require approximately 3-4 hrs time commitment per week. 
For more details contact [email protected] or 07496 005110 or see the website ​lifecharity.org.uk.

The Pope has called for a day of fasting, prayer and penance on Friday 27 October for an end to the Israel-Hamas war. That evening in St Peter's Square, Rome, at 6pm, there will be an hour of prayer for peace in our world “in the spirit of penance” to implore God for “peace in our days, peace in this world”, he said. The Holy Father has invited believers of various Christian confessions and those belonging to other religious traditions to join, as well as all those “who carry in their heart the cause of peace in the world”. Parish and chaplaincy communities across the Archdiocese of Birmingham are encouraged to observe the request.

This Friday's day of prayer and fasting follows the day of fasting, abstinence, and prayer for peace and reconciliation on Tuesday 17 October, called for by the Latin Patriarch of Jerusalem, Cardinal Pierbattista Pizzaballa.
At Sunday's Angelus (Sun 22 Oct) the Pope renewed his appeal for humanitarian aid and the release of hostages in Gaza.

Holy Land Prayer
This prayer was prayed by the Bishops of the Holy Land Co-ordination at their annual meeting held in the region in 2017.
O God of our ancestors,
you gave us the earth to make our home
so that all peoples may live together in harmony.
We have allowed our sad divisions to grow,
causing discord and fear of one another.
We have scarred the land through our pride.
May we learn from the past
and remember all those who have suffered,
all those who have lost their lives.
O God of today and every day,
you walk alongside us in our daily lives.
We seek a place to make our home,
where we can live in peace and fulfilment,
and our families grow in love and prosperity.
May we raise up new foundations,
reach out to our neighbours
and welcome the stranger in our midst.
O God, guide our steps
to a future beyond our hopes.
Solutions cannot just be drawn like lines on paper
but through the changing of hearts and minds.
Open our eyes to see
that while we suffer, we may also inflict suffering on others;
that in trying to protect ourselves
we may be leaving less space for trust.
God of mercy and compassion
we place in your hands
this land and all its people
guide and support all those
who seek to establish that justice
which alone ensures true and lasting peace.
We ask this through Christ our Lord.
Amen

The Annual Collection for the Johnson Association takes place in all churches and parishes of the Archdiocese on the weekend of 4th and 5th November 2023.
The Johnson Association provides financial help and support to the retired, sick and infirm clergy of the Archdiocese of Birmingham. At present we support over 65 priests with a discretionary grant to help them in their retirement or through their period of ill-health.
To find out more please take one of the leaflets available in church this weekend. 
They’ve been there for us, let us be there for them.
Our priests rely on this support after devoting their lives to furthering the mission of the church and bringing people closer to Christ. Please give what you can.

Catering Assistants needed to support an essential part of our mission at Alton Castle and Soli Centre, helping us to provide quality food and service for young people and staff on retreat.  
 You will join a fabulous team of committed staff and be highly valued as we work to continue to achieve high standards in the catering department . 
 Please see our website www.kenelmyouthtrust.org.uk for the job description and application form. We look forward to meeting you.
 

Training classes for boys and girls wishing to become Altar Servers will start in church on Tuesday 7th November 2023 at 6.30pm. If you are interested in becoming an Altar Server, please contact Nick Bridgewater
nick.bridgewater@ hotmail.com  telephone 01782 621027 or come along to the session on 7th November.