German ‘synodal path’ versus the Synod on Synodality: Who ‘won’?

In recent years, the German Synodal path emerged as a shock to German Catholics (mainly lay people and religious life) after the scandal caused by sexual abuse in the church and the lack of action against these crimes by the hierarchy. It was a process that began in 2019, which was finally joined by the bishops, and which proposed a series of measures that frightened many pastors and set off all the alarms in the Vatican.

Almost in parallel, sponsored by Pope Francis, the Synod on Syodality was launched which, in two phases and after previous and unprecedented consultations in diocesan, national and continental phases, took place in two historic assemblies held in the Vatican in October 2023 and October 2024.

The development of both initiatives – one at a key national level, the other at a universal level – crossed paths: the German Synodal Path held a total of 15 assemblies between 2020 and 2023, from which 15 resolutions emerged – and, at times, they resulted in head-on clashes, to the point that the Vatican took measures and issued warnings, including a not very accommodating letter from the pope, which meant that, with the German bishops between a rock and a hard place, the German assertions were somewhat softened.

The Vatican synodal assembly has concluded and the Final Document of the Synod (FSD) has been published, which, as the pope indicated in a letter made public last Monday, “forms part of the ordinary Magisterium of the Successor of Peter and as such I ask that it be accepted.” What similarities and differences are there with respect to the resolutions of the German Synodal Path (GSP)?

We offer a comparison, prepared by Katholisch, on very specific topics that were the subject of disagreements during the previous stages, and which refer to core issues such as the appointment of bishops, the role of the laity, and the female diaconate, among others.

Participation of the faithful in the appointment of the diocesan bishop

The German Synodal Path:

This issue was discussed in one of the first documents adopted by the GSP, which called for cathedral chapters, together with an elected committee of the same number, to create a list of suitable candidates for the office of diocesan bishop, which the respective cathedral chapter sends to Rome. In dioceses where the Prussian or Baden Concordat applies, the cathedral chapter must also consult the participation committee before its election.

The Final Synod Document:

The FSD also advocates, only briefly, for the participation of lay people in the selection of bishops. The service of the bishop is a service in, with and for the community, it says. “Therefore, the Synodal Assembly desires that the People of God should have a greater voice in the election of bishops” (No. 70), although there is no further specificity on this point.

Lay preaching and the role of women

German Synodal Path:

The full and equal participation of women was mentioned in almost all reports from local churches, including their participation in decision-making processes, but also in liturgical services, such as women preaching.

The GSP resolutions urge bishops to develop a specific norm and obtain permission from the Holy See so that pastoral workers can also deliver homilies on Sundays and holy days.

Final Synod Document:

The preaching of the laity is only addressed in a very indirect way in the FSD, in paragraph 27, in which parallels are drawn between the celebration of the Eucharist and the synodal assembly. They call for the establishment of a specific study group to address the question of how liturgical celebrations can become a greater expression of synodality.

At the same time, the document underlines the connection between synodality and mission and calls on women and men to use their gifts and charisms and “to proclaim and bear witness to the Gospel authentically and effectively in every place and at every time” (No. 32), as well as expressing another desire for how sermons could be made more feminine: “The Assembly also asks that more attention be paid to the language and images used in preaching, teaching, catechesis and the drafting of official Church documents, giving more space to the contribution of holy women, theologians and mystics” (No. 60).

Synodal Committee and synodal assemblies

The German Synodal Path:

The Synodal Committee proposed by the GSP, which became a source of great controversy because Rome believed that its power would be above that of the bishops, was the object of harsh questioning by the Vatican, to the point that it prohibited the creation of this entity until, after a meeting between the German Episcopal Conference and the Holy See, some points were modified and it was agreed that “it is not above the episcopal conference nor on an equal footing with it.”

“The authority of the episcopal conference and of each of the diocesan bishops to dictate legal norms and to exercise their teaching power within the framework of their respective competences will not be affected by the resolutions,” say the statutes offered by the Synodal Path.

The Final Synod Document:

The FSD explicitly advocates the creation of pastoral councils within congregations, parishes, pastoral areas and dioceses and recommends the regular holding of “ecclesial meetings at all levels,” and it is made clear that although lay people participate in decision-making, the final word is not theirs:

“In a synodal church, the authority of the bishop, of the College of Bishops and of the Bishop of Rome in decision-making is inescapable, since it is based on the hierarchal structure of the Church created by Christ and serves both unity and legitimate diversity” (No. 92). Therefore ecclesiastical authorities must not ignore the advice of believers, and deviate from it only in important cases; believers at the same time must respect and apply decisions, even if they do not correspond to their own opinion (No. 93).

Abuse prevention, intervention, and handling of abusers

The German Synodal Path:

The GSP calls for norms in prevention, for protection standards to be implemented and for their application to be monitored. In the formation of pastoral professions, those responsible for training and interested parties must also sign a code of conduct and guidelines will be made known for those who have problems with abusive behavior. In addition, disciplinary measures are called for against priests who behave in an abusive manner, even if the behavior itself is not justifiable.

The Final Synod Document

Several issues are raised in this regard: “The abuse crisis, in its various and tragic manifestations, has brought untold and often long-lasting suffering to victims, survivors and their communities” (No. 55). It is pointed out that the church must “recognize its own shortcomings,” ask forgiveness, care for those affected, provide preventive measures, and “strive in the Lord to restore mutual trust.”

The synod delegates also mention in the text more or less concrete preventative measures: “Although measures have already been taken to prevent abuse, it is necessary to strengthen this commitment through specific and ongoing education and formation for those who work with minors and vulnerable adults” (No. 150).

Women’s diaconate

German Synodal Path:

It was voted that the German bishops should advocate for the bishops’ conferences to have a say in the composition of commissions that advise on issues relating to the diaconate. In addition, the bishops should also promote the admission of women to the sacramental diaconate for all particular churches in the context of the whole church and in the global synod. The president of the [German] Bishops’ Conference, Bishop Georg Bätzing, spoke out clearly in favor of the women’s diaconate in his speech during the second phase of the global synodal assembly at the Vatican.

The Final Synod Document:

“There are no reasons that prevent women from assuming leadership roles in the church: what comes from the Holy Spirit cannot be stopped,” reads paragraph 60 of the final document. When the final document was voted on, this part of the text received the lowest approval, but it was still enough for the section to be approved. The synod members state in this chapter that despite equal dignity through baptism, women still face obstacles when it comes to more fully recognizing their own charisms, callings, and roles in various ecclesial areas.

The synodal assembly therefore calls for “the full application of all the possibilities already provided for in canon law in relation to the role of women.” However, the document is rather cautious about the possible ordination of women deacons: “The question of women’s access to the diaconal ministry also remains open and further discernment is necessary in this regard” (No. 60).

This article was originally printed in Spanish on Religión Digital Nov. 29, 2024.