Synodalist on Synodality without reference to God. Beyond parody.

The Linz-based pastoral theologian Klara-Antonia Csiszar is committed to ensuring that the results of the Synod on Synodality are implemented in the practice of the Church. She is a driving force in this area across Europe.

What has changed in your life since you were appointed by Pope Francis to the theological advisory team of the Synod on Synodality in the fall of 2023?

Prof. Klara Csiszar: A whole Catholic world has opened up to me, which I find very fascinating. I am now increasingly confronted with a theology that did not originate in Central Europe. It is enriching to broaden my horizons. The world has become larger, and my working style has also changed.

In what way?

Csiszar: I'm finding it increasingly difficult to make decisions on my own. In my role as Dean and Vice-Rector at the Catholic Private University of Linz, I feel the need to consult more, to involve the students more, and to include my colleagues more. Even though I sometimes feel impatient because processes slow down, it's impressive what results we achieve—results that one would never reach alone. Synodality is about shifting from "I" to "we."

What did Pope Francis initiate with the topic of synodality?

Csiszar: I interpret synodality as striving for good coexistence. It's a struggle to find answers to questions posed by life itself, whether by the Church or by our societies. Even if our questions in Europe aren't identical to those of people from Asia, Africa, South America, or North America, our unity is evident when we listen to one another and allow ourselves to be inspired by each other. And I think this way of interacting also has enormous potential for peace: when we don't talk about each other, but are in dialogue with one another.

What is new that Pope Francis has brought to the Church with synodality?

Csiszar: The Second Vatican Council developed a wonderful theology of the People of God. Now it's a matter of thinking this through to its logical conclusion and considering what consequences should be drawn from it. This involves, firstly, grappling with how synodality and hierarchy can coexist and how the participation of all is possible. This is where the rediscovery of the baptismal dignity of all believers comes into play. And the question of how the Church can be shaped from this baptismal dignity.

How can this concretization of the Council find its expression in the Church?

Csiszar: Moving a ship as large as the Church forward is no easy feat. It requires a great deal of patience, a lot of time, and many, many experiences of working together. But one thing is clear: a synodal Church is no longer just the wishful thinking of a few, but rather shaping the Church synodally is a mandate given by the Magisterium – something that is now being worked on worldwide.

You are a member of the expert group of the European Bishops' Conferences. What are you currently working on?

Csiszar: In early autumn, there will be a three-day symposium on synodality in Europe at the Schloss Puchberg Education Center, which will revolve around the key concept of "transformation": starting with the liturgy, it will address the transformation of Europe and of the Church.

A frequently voiced criticism of the Synod is that no concrete changes, such as the diaconate for women, were decided upon. Why not?

Csiszar: I am rather cautious about results that come too quickly. If the Synod in Rome had voted on the ordination of women deacons, the vote would have been negative, and the issue would not have been up for discussion again for a long time. As it is, the topic continues to be discussed at the universal Church level, and increasingly, in all regions of the Church worldwide, the so-called "women's question" is seen as important, indeed, as pressing. Moreover, the Synod chose a different approach to discussing women and the ministry.

Which approach?

Csiszar: The approach of addressing the existential concerns of women. At the Synod, they were able to explain why they feel called and ask why they are not allowed to be ordained. These women received a great deal of applause in the presence of the Pope. For me, that is a result. I know it isn't for many, but progress is being made step by step.

Pope Francis initiated the Synod on Synodality; could it fizzle out like a shooting star under the new Pope Leo XIV?

Csiszar: Of course, not everyone in Rome is enthusiastic about this cultural shift currently taking place in the Church. But something is happening that, in my view, cannot be stopped. That doesn't mean, however, that I don't also expect disappointments.

But we are currently trying to redefine what it means to be Catholic. Being Catholic no longer simply means adhering to a set of rules, but rather living the fundamental mission of the Church: being missionary.

One criticism of the principle of synodality is that one can have a say, but not a say in the decisions. What is your perspective on this?

Csiszar: My primary concern isn't about decisions, but rather how we can be a participatory Church in the future, specifically with regard to the poorest people in the world. Sometimes I think that when it comes to questions like decision-making authority, we focus too much on the hierarchy and not enough on the people who dedicate themselves to helping the poorest every day. Decisions emerge when we engage in synodal dialogue.

What can synodality mean for a diocese, specifically for Linz?

Csiszar: For me, synodality is about positive collaboration, where everyone is seen and valued, and invited to help shape the Church. Linz has a good tradition in this area. A good example was presented to us at the last Pastoral Council meeting: a checklist for synodal action in the parish council. I find this very creative; this checklist should be disseminated throughout the entire universal Church, because people are always eager to use such practical tools. (Note: KIZ reported on the work of the Linz Diocese Synod Group in issue 10.)

The Synod documents repeatedly emphasize that synodality is a form of spirituality that begins with each individual. What does this mean?

Csiszar: It doesn't mean expecting everyone else to be synodal, to be the way I envision it. For me, it also means that I offer trust and attention upfront and don't approach others with expectations and demands. I can only have these expectations of myself.

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