What’s it like to be the elephant in the room? This is a question I asked myself when I was invited to speak as part of a panel at an adjunct group for the World Synod in Rome, on 15 October, on the topic of women deacons. The four women on the panel also included a German, an American, and a Filipina academic, all of us women who have been involved in various forms of pastoral ministry over the years, and have felt a call to be ordained as a deacon.
I was invited to speak at this event by German women involved in the diaconate movement, after participating in a webinar panel for the Feast of St Phoebe, organised by the Australian Catholics Exploring the Diaconate group. The Germans have been quite progressive in regard to considering the idea of women deacons, and indeed many of them have been trained in preparation for this role, with the endorsement of their bishops.
Our event, kindly hosted by the South American group, Amerindia, was held near the Vatican and was also attended by theological experts and clergy from various European countries, some of them Synod delegates, as well as lay men and women from other parts of the world. The event was well received, and later fuelled discussion amongst Synod delegates.
At such an extraordinary time in the world, when there is so much heartache, distress caused by wars, climate change, poverty and inequality, it was a profound experience to affirm that the aspirations and calls of women are still needing to be heard, because they are also part of this upheaval. There is movement and change going on.
Yet speaking at this event in Rome at a time when the World Synod was taking place, also gave me a strange feeling of being heard and yet marginalised at the same time. On the one hand, the issue was said to be ‘off the table’ by the Synod, but in reality, it was, like the proverbial elephant in the room – very much on the table. Because as Belgian Synod delegate and deacon Geert de Cubber said, everyone is talking about women’s issues.
Certainly, the Synod by all accounts gave the impression of being a moving feast. A final document has now been released, with a commitment to synodality and more interactive decision making between clergy and laity, but the results of a new investigation into the diaconate for women will not be finalised until the middle of next year by all accounts. Yet the ramifications of some of the tensions and highlights within this extraordinary World Synod will most certainly be felt across the world for years to come.
Whilst some of the women behind the scenes at the Synod referred to the patronisation, and the gaslighting that sometimes took place, (particularly in relation to some suggestions made that there are only a few women who are interested in the diaconate), there was hope. Indeed, despite the naysayers, it does seem that there are many supportive bishops. Synod delegate Fr Thomas Schwartz noted in the German media that nearly three quarters of Synod members have agreed that women should have access to diaconal service.
At the Synod, there was however, an accusation by some that the topic of women deacons is a ‘niche’ issue of western sensibilities, a first world problem. Indeed, some European media observed that Cardinal Fernandez, the Prefect of the Dicastery, said that there are a lot of other serious issues affecting women in the world, – particularly those in poverty. Whilst this is true, this does not negate the need for women deacons. Deacons can help bridge and reach out to marginalised people wherever they are, in whatever cultural context. Discussion around the need for women deacons has already taken place in the Amazon, and in Africa. This is an issue that affects all women throughout the world – including third world communities.
'If the Church truly wants to be the Church in the World – and live out the predications of Vatican II, it needs to start with small steps – synodality, communal listening, in particular listening to the difficult, uncomfortable stuff from amongst the faithful.'
Sacramental capacity and responsibility has spiritual and pastoral power. It is an extension of the work that women in ministry all around the world already do. It is truly bringing the Church into the world. It is not, as some have alleged, fostering a more clericalised church, it is in effect creating a more community focused, less clericalised church, like the Christian community was in its early formation!
I have been in various forms of ministry for the past 30 years or more. I first received my call to be part of the diaconate whilst working as a pastoral care chaplain at St Vincent’s Hospital in Sydney in the 1990s and studying for a theology degree. It was at that time that the Australian bishops had an enquiry into the role of women in the Church, and like many, I made a submission, which of course, included a suggestion for ordination of women to the diaconate. That was nearly 30 years ago.
The need for women deacons is also practical. For example, I have been reliably informed that there are some Catholics dying in hospitals in Australia, without having been anointed, because no priest is available.
To stress, what is being suggested is specific ordination for the diaconate, clearly differentiated from ordination to the priesthood, so that the sacraments of Anointing of the Sick, Baptisms, and general presiding at church funerals and weddings, can be conducted by appropriately qualified women deacons. The issue has been flagged by Pope Francis over the years and in different commissions, yet to be published, but his dismissing of the issue on a CBS interview earlier this year when asked about women deacons: ‘Holy orders, no’; - saddened and deflated many women throughout the world who thought he might be open to the possibility of reinstating women deacons officially in the church.
Whilst Pope Francis has represented synodality, a welcome openness, and on an international level, a pastoral compassion that transcends his role, (as indicated by his active attempts to promote peace and peaceful dialogue in contentious international wars, a role not normally undertaken by previous popes to the same extent), his closing reflection on the issue of women deacons, was that the issue was ‘not yet ripe,’ and required further investigation. Fr James Martin SJ in America magazine noted Pope Francis’ final Synod summary document, in number 60, which states: ‘There is no reason why women should not take on leadership roles in the church; what comes from the Holy Spirit cannot be stopped. The question of women’s access to diaconal service remains open.’
Whilst Pope Francis’ summation is hopeful, and puts to bed the false reports that the issue of women deacons is a dead one, still, the apparent blocking and deferring that has been done by Rome on this issue, is disheartening and disappointing for many. Also, we already know that there were deacons in the early Church, and that up until the early middle-ages there were women deacons who were also ordained by bishops.
Director of American progressive Catholic organisation Future Church, Russ Petrus has observed:
‘By taking women’s ordination off the Synodal table and relegating discussion to secretive working groups or commissions and promising more information ‘when the time is right,’ Pope Francis has thwarted the promise and potential of Synodality… women who simply want to serve God’s people continue to be the ones bearing the pain caused by these obstructions.’
Olivia Hastie, Program Associate for Future Church also noted:
‘Vatican officials keep insisting that they don’t want to ‘clericalise’ women …But.. by ignoring their vocations, the Church is disregarding their lived experience of faith and effectively undermining the work of the Holy Spirit, who is supposed to be the protagonist of the Synod.’
A few days after our event, as I sat in on a talk near the Vatican on The Exercise of the Primacy and the Synod of Bishops, I felt like I was experiencing a weird cross between a United Nations briefing and a Game of Thrones episode. It brought back memories of reading the documents of Vatican II, where I became aware of the paradox that exists within the Church: a Church beset with factional power struggles; which gives with one hand; but takes with the other. The Vatican II documents were opening the windows to the world, yet still holding on to the power base of clericalism.
Yet as Canadian historical theologian Catherine Clifford remarked at this talk – a healthy synodality means the Pope and the bishops have a reciprocal relationship, so diversity in viewpoints are being heard – and this is most definitely not a direct hierarchical relationship. Listening to each other should be the goal of synodality. Australian Archbishop Tim Costelloe also reiterated this view.
Two days after the women deacons’ event, I was interviewed by a young American theology student planning to do a dissertation on the Synod. He spoke about having a fascination for ‘networking systems’ in the Church. It was reassuring to see the T-shirt he wore on the day of our women deacons talk had the words– ‘Be Brave Pope Francis!’ on it.
When pondering these contradictions that afflict our Church, I am reminded of my Catholic history lessons during my theology studies, when my lecturer informed us that the French Revolution probably terrified the Church hierarchy, because they realised the social havoc that ‘revolution’ could do. This mentality, a fear of dissent, has probably been passed down through the centuries. It not only produces a desire for wealth and power, but also corrupts institutions: the Church, as well as countries.
Yet the voice of women crying to be heard in the Church is a quiet revolution. It is not a group of feminists seeking to put a 21st century secular construct onto the Church, neither is it just about gender parity, it is a direct pastoral response to what is happening now – the need for a bridge between church and society, in particular a bridge to address people suffering in the world. It is not specific to Western cultures, however privileged we may be, it is an inherent spiritual hunger and response to the Holy Spirit that women engaged in ministry across the world are experiencing.
If the Church truly wants to be the Church in the World – and live out the predications of Vatican II, it needs to start with small steps – synodality, communal listening, in particular listening to the difficult, uncomfortable stuff from amongst the faithful. According to Synod attendees such as Fr James Martin S.J., and Fr Thomas Schwartz, it has achieved this to a significant degree. However, for me, I hope it leads to further growth and synodality. Ordaining women deacons is one small step in this direction that could change everything.
Joanna Thyer is a published author with over 30 years experience in various forms of ministry and currently works part-time as a multi-faith university Chaplaincy Coordinator.