"Without a far-reaching reform of canon law, including its understanding of the position of women in the church, the papal and episcopal office, a truly synodal church is not possible," writes Kosch in an article for the internet portal"feinschwarz.net" (Friday).
The Second Vatican Council (1962-1965) laid important theological foundations for a democratic, fraternal understanding of synodality, but structurally remained with the monarchical-patriarchal church model.
You don't have to be a prophet to predict that the Synod on Synodality in autumn will not propose a significant leap forward, Kosch continued.
"It must also be recognised that neither a democratic-synodal church law nor the ordination of women will spare the church the painful upheavals caused by social change."
In order for synodality not to degenerate into an empty phrase in the Swiss church structure, it must be recognised that God has not abandoned his church and continues to speak to people.
Furthermore, the democratic context and the Gospel demand a church in which power is shared.
In addition, a structured synodal process is needed in Switzerland and concrete reform steps - such as the statement that living in partnership should not be relevant to employment or dismissal for pastors who are not obliged to be celibate.
In his article, Kosch also looks at the church structure in Switzerland. The most striking feature of the Catholic Church there is the multitude and fragmentation of largely autonomous structures.
"It is therefore challenging to reach a concrete and binding agreement on a common direction in synodal processes at Swiss level," says Kosch. As a result, the church only recognises national challenges to a very limited extent. "It is no longer perceived by the public as a formative force at national level and has no plan whatsoever for how it wants to deal with the dramatic dechurching." Church tower thinking and a retreat into one's own snail shell seemed to be on the rise.
Swiss structures remain "essential for survival"
The democratic state-church law structures that exist in German-speaking Switzerland in particular are nevertheless an important starting point for a synodal church.
"As long as canon law remains as it is and reserves all important decisions for the competent, always male and ordained authority, these structures remain vital for the survival of a synodal church."
With the Synodal Way, the Catholic Church in Germany has taken up Pope Francis' "programme word" that synodality is exactly what God expects from the Church of the third millennium in a concrete crisis situation.
The bishops had recognised that it was the order of the day to "transform the pyramidal-hierarchical image of the church in a synodal way", emphasised Kosch, who took part in the meetings of the Synodal Path in Frankfurt as an observer.
"Even if improvements are always possible, I believe that the Synodal Path is a model for synodal processes in democratic contexts, especially as it not only addresses the question of power, but also ensures the sharing and control of power through the structures defined for the path itself," said Kosch.
Many people in Switzerland would also have liked to have their own synodal process. However, the path has been different.
"Neither a profound, spiritually motivated synodal reform in the spirit of the Pope nor a structured synodal process that benefits from the German experience have been initiated to date."
The Synod on Synodality Report of the Bishops' Conference also has "de facto neither strong support nor resonance" in Switzerland.