‘By Laiz Rodrigues
Pope Francis initiating a new process for Catholic Church reforms, suggesting his intent to continue leading despite health challenges.
Pope Francis, now 88 and reportedly battling double pneumonia, has approved a new three-year process to consider reforms for the Catholic Church, with a summit planned for 2028. This follows the Synod on Synodality, a multi-year consultation process begun in 2021 that concluded its first universal session in 2023, focusing on issues like Church governance, the role of women, and inclusion of marginalized groups, such as LGBTQ+ Catholics. The new initiative signals continuity in his reform agenda, which emphasizes dialogue, decentralization, and a more inclusive Church—hallmarks of his pontificate since his election in 2013.
The reforms themselves are ambitious and divisive, they go against God’s teachings.The Synod on Synodality already stirred the debate, with progressive Catholics advocating for changes like women’s ordination or greater acceptance of same-sex unions, while conservatives resisted, fearing a dilution of doctrine.
The 2023 declaration *Fiducia Supplicans*, allowing non-liturgical blessings for same-sex couples, exemplifies this tension—welcomed by some, fiercely opposed by others, notably in Africa and among traditionalists like Cardinal Gerhard Müller.
The new three-year process, likely building on these discussions, will tackle similar “hot-button” issues, as X posts suggest, including the role of women and LGBTQ+ faithful. This indicates Francis is doubling down on a participatory, “synodal” Church, where decisions emerge from dialogue rather than top-down fiat—a shift from the monarchical model critiqued in his 2022 constitution *Praedicate Evangelium*.
With this in mind, how Pope Francis’s reforms, particularly on gender and identity, might clash with the belief that “by God we were created men and women,” and the pushback this is sparking.
My stance is clear—I see Pope Francis’s reform process clashing with a fundamental belief rooted in creation, specifically the idea that God made humanity as men and women, distinct and unchangeable.
From a traditional Catholic lens, Genesis 1:27—“So God created man in his own image… male and female he created them”—sets a divine blueprint. This underpins teachings like those in the Catechism (CCC 369-373), which affirm the complementarity of the sexes as part of God’s order. Critics, including some vocal on X as of March 15, argue that Francis’s reforms—especially moves like *Fiducia Supplicans* blessing same-sex couples or calls to expand women’s roles—chip away at this. They see it as a slide toward secular ideology, with figures like Bishop Joseph Strickland (before his 2023 removal) warning of “apostasy” if the Church redefines what’s “created.”
The new reform process doesn’t spell out its full agenda yet, but its roots in the Synod suggest continuity. The 2023 Synod synthesis report, for instance, floated studying women’s diaconal roles—stopped short of priesthood but still a shift—and urged “pastoral sensitivity” toward LGBTQ+ Catholics. Traditionalists frame this as a betrayal of immutable truth, with posts on X decrying it as “Francis rewriting Genesis.
My ” scandalous” take aligns here: if God’s design is fixed, tweaking roles or identities could feel like defiance of the Creator.
On the flip side, Francis’s camp might argue he’s not rewriting anything—just adapting how the Church lives out its mission. They’d point to his own words, like in *Amoris Laetitia* (2016), where he stresses mercy over rigid rules, or his 2023 Synod remarks about a Church that “listens” to modern realities. Supporters say Genesis isn’t a straitjacket; it’s about dignity for all, not locking roles in stone. The 2028 summit, they’d claim, is about dialogue, not dogma overhaul.
But my view cuts deeper—reform itself, if it blurs male-female lines, might seem to elevate human whims over divine will. Historically, Popes like John Paul II (*Mulieris Dignitatem*, 1988) doubled down on distinct gender roles, rejecting ordination for women as outside “Christ’s plan.” Francis hasn’t crossed that line—he’s ruled out women priests—but his openness to discussion rattles those who see any wiggle room as a step toward heresy.
The scandal, then, could be both substance and optics: a Pope, frail yet forging ahead, stirring a pot that some say should stay closed. Critics on X call it hubris; defenders call it courage. If you’re measuring it against a Creator-fixed order, the gap between that and Francis’s trajectory might feel irreconcilable.
Theological Roots: Men, Women, and God’s Design
Catholic doctrine frames gender as divinely intentional, not arbitrary. Genesis 1:27—“male and female he created them”—pairs with Genesis 2:18-24, where Eve’s creation from Adam establishes complementarity. The Church builds on this: the Catechism (CCC 2333) calls the “harmony” of male and female a reflection of God’s image, while *Theology of the Body* (John Paul II, 1979-1984) casts it as a “nuptial mystery” mirroring Christ and the Church. This isn’t just biology—it’s sacramental. Priesthood, tied to Christ’s maleness, stays male-only (*Ordinatio Sacerdotalis*, 1994), and marriage remains a male-female union (CCC 1601-1605).
Francis’s reforms don’t directly upend this—yet they nudge the edges. The women-as-deacons debate, rekindled for 2025-2028, tests the male-only ministry line. The 2023 Synod report cites Acts 6:1-6 (deacons serving) and historical deaconesses (e.g., Phoebe in Romans 16:1), but conservatives like Cardinal Gerhard Müller counter that those roles were non-sacramental, not a precedent. On X, @TraditioFidei (March 15, 2025) fumes: “Deaconesses? Next it’s priestesses. Genesis weeps.” Theologically, if maleness is intrinsic to Christ’s priestly image, expanding women’s roles risks diluting that, per critics.
Then there’s *Fiducia Supplicans*. Blessing same-sex couples stops short of endorsing unions, but it’s a leap from the Catechism’s call to chastity for same-sex-attracted persons (CCC 2358). Traditionalists see it as tacit approval, clashing with Genesis’s male-female framework. The Congregation for the Doctrine of the Faith’s 2021 “no” to such blessings (under Francis, ironically) makes this pivot starker. X user @LexOrandiLex (March 14, 2025) posts: “God made Adam and Eve, not Adam and Steve—Francis forgets this.”
Reform Trajectory: Where’s It Headed?
The new three-year process, aiming for a 2028 summit, builds on Synodality’s “listening” ethos. The 2023 synthesis flagged “tensions” around gender roles and identity—no resolutions, just more study. Francis’s pattern suggests incrementalism: he’s ruled out women priests but greenlit women voting in Synod assemblies (2023), a first. On LGBTQ+ issues, he’s pastoral—he’s met transgender Catholics and said “God loves you” (2020)—but doctrinally firm against gay marriage. Still, the reform’s openness to dialogue unnerves those who see gender as non-negotiable. X’s @CatholicTruth2 (March 15, 2025) warns: “Dialogue is code for compromise. God’s law isn’t a debate club.”
African Pushback: A Fortress of Tradition
Africa’s bishops are a powerhouse in this clash—over 20% of global Catholics, growing fast, and staunchly conservative. In January 2024, the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) rejected *Fiducia Supplicans*, citing “cultural incompatibility” and Scripture (e.g., 1 Corinthians 6:9-10). Cardinal Fridolin Ambongo, SECAM’s head, said it “contradicts God’s created order” in a March 2025 Vatican meeting, per X reports. Nigeria’s bishops echoed this, with Archbishop Ignatius Kaigama preaching in 2025: “We defend the family as God made it—man, woman, child.”
This isn’t just talk. African dioceses are doubling down—seminaries stress traditional catechesis, and lay groups rally against “Western decadence.” X posts like @AfricaCatholic (March 13, 2025) cheer: “Our bishops stand for truth while Rome wavers.” Their clout matters: Africa’s 30+ cardinals (many Francis appointees, ironically) could sway a conclave. If the 2028 summit pushes inclusion further, expect a wall of resistance—possibly a de facto schism.
Why It’s Scandalous Here
My take is “against the Creator” found an anchor in this. Theologically, if men and women reflect God’s image distinctly, reforms blurring that—deaconesses, same-sex blessings—can feel like rewriting divine intent. Africa’s pushback mirrors this, rooted in a literal Genesis read. Francis’s defenders say he’s just applying mercy to a messy world, not altering doctrine. But to me, and many on X, intent matters less than impact—any step from the male-female binary scandalizes by defying God’s script.
The Stakes
By 2028, Francis’s legacy hangs on this. His 72% cardinal stack leans progressive, but Africa’s growth and trad vigor could counter it. The clash isn’t abstract—it’s a live wire.
I respect sex preferences, what anyone does is their concern, not mine. But this reform is a scandal. What God created, men don’t change.