The synodal dialogues have reflected widespread support for changing these patterns of exclusion in the global church, as well as for altering structures, laws and customs that effectively limit the presence of the rich diversity of women’s gifts in the life of the Catholic community. There are calls for eliminating rules and arbitrary actions that preclude women from many roles of ministry, administration and pastoral leadership, as well as for admitting women to the permanent diaconate and ordaining women to the priesthood.
One productive pathway for the church’s response to these fruits of the synodal dialogues would be to adopt the stance that we should admit, invite and actively engage women in every element of the life of the church that is not doctrinally precluded.
This means, first of all, eliminating those barriers to women that have been erected at all levels in the church’s life and ministry not because of law or theology, but because of custom, clericalism, bigotry or personal opposition.
One avenue for lifting us up and healing the patterns and structures of marginalization in our church and our world is to systematically bring the peripheries into the center of life in the church. This means attending to the marginalization of African Americans and Native Americans, victims of clergy sexual abuse, the undocumented and the poor, the homeless and the imprisoned, not as a secondary element of mission in every church community, but as a primary goal.
What paths is the church being called to take in the coming decades? While the synodal process already underway has just begun to reveal some of these paths, the dialogues that have taken place identify a series of challenges that the people of God must face if we are to reflect the identity of a church that is rooted in the call of Christ, the apostolic tradition and the Second Vatican Council.
Many of these challenges arise from the reality that a church that is calling all women and men to find a home in the Catholic community contains structures and cultures of exclusion that alienate all too many from the church or make their journey in the Catholic faith tremendously burdensome.
It is important at this stage in the synodal process for the Catholic community in the United States to deepen our dialogue about these structures and cultures of exclusion for two reasons. The first is to continue to contribute to the universal discernment on these issues, recognizing that these same questions have surfaced in many nations of the world. The second reason is the recognition that since the call to synodality is a call to continuing conversion, reforming our own structures of exclusion will require a long pilgrimage of sustained prayer, reflection, dialogue and action—all of which should begin now.
Such a pilgrimage must be infused with an overpowering dedication to listen attentively to the Holy Spirit in a process of discernment, not political action. It must reflect the reality that we are part of a universal and hierarchical church that is bound together on a journey of faith and communion. It must always point to the missionary nature of the church, which looks outward in hope. Our efforts must find direction and consolation in the Eucharist and the Word of God. And they must reflect the understanding that in a church that seeks unity, renewal and reform are frequently gradual processes.
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