There were those who wish to maintain the current position of women in the Church, or even return to the position of the pre-Vatican ll Church, and there were those who seek an expanded role for women. 
 
     Women were seen as integral and central to the very nature and life of the Church. Their participation was presented as diverse and myriad; they were described as "the backbone of the local Church." The future of the Church and the participation of women were closely linked. In general, greater participation was sought for women in the Catholic Church in Australia in the areas of decision-making, Church administration and leadership. 
 
     The results of the Catholic Church Life Survey revealed that church attenders have a considerably older profile than the catholic population in general. Women outnumber men about three to two, and more than half of all attenders are not involved in any regular way in other parish activities, although women are more likely to be involved than men. Young people and separated or divorced are under-represented. The great majority of attenders feel that the parish adequately meets their spiritual needs. They felt that the best ways to increase women's participation were through prayer, increasing women's involvement in decision-making and administration, and reforming beliefs and practices that do not promote the equality of of men and women. Three quarters said they have never experienced nor observed barriers to women's participation in the Church, but more than one quarter said they did not accept the Church's teaching on the ordination of women. 
 
     On the other hand, written submissions, public hearings and targeted groups revealed a strong sense of pain and alienation resulting from the Church's stance on women. A dichotomous relationship with the Church, characterised by such feeling as love and commitment yet anguish and alienation, was experienced by both individuals and groups. 
 
     Pain, alienation, and often anger resulted from a strong sense of women's marginalisation, powerlessness, and a lack of acknowledgment within the Church.The frustration yet persistence of both women and men in trying to stay in the Church despite their dissatisfaction with the Churcg's perceived treatment of women was evident. 
 
     The frankness and sadness of those who had left the practice of the faith, and of those who have considered leaving as a result of the Church's treatment of women were obvious. It was clear that many people have hope, but in many cases it is faint. 
 
     There was a heightened sense of frustration at the blockage of the much-needed gift of women from service to the Church. The sense of alienation and anguish resulting from the issues concerning women and the Church was shown by all categories of individuals and groups such as the young and elderly, women and men, lay and religious, and was not characteristic of any particular group. 
 
     The fundamental barrier concerned so-called patriarchal traditions and attitudes which were seen to be inconsistent with the person and message of Jesus Christ and especially his relationship with women. It was felt that such attitudes had been reinforced par  by Pope John Paul ll and the Vatican bureaucracy in recent times to the detriment of the teachings and spirit of the Second Vatican Council. The structures of the Church were experience as male-dominated, hierarchical, and authoritarian. 
 
     One of the greatest challenges to arise from the research is the need to create a range of opportunities in the Church for respectful listening and dialogue concerning the experiences, needs, and aspirations of women.