A friend sent me an email about the Synod synthesis report, expressing profound disappointment that it did not explicitly mention LGBTQ persons. (Although the Italian-language version does mention “gender identity” and “sexual orientation.”) “I’ve lost hope that anything will happen in my lifetime,” he wrote. “If you have any thoughts or have written about this and wouldn’t mind sharing, I would appreciate it.”
Motivated by this need, I took some time to do a close reading of the report. Although LGBTQ persons are not named directly, I hear the echo of their voices in the universal (read: catholic) audience to whom the document is addressed.
So what signs make me hopeful?
The Synod employed a new, less parliamentary model of dialogue, called “conversations in the Spirit.” The method has been described elsewhere, but the Holy Spirit is understood to be the main protagonist. In this way, the conversations become a sort of “trialogue,” where God has a seat at the table.
While the teachings of the church are easy to find, less clear is their “translation into pastoral practice.”
This kind of listening—sacramental listening—shows deep respect for the dignity of every participant. It furthermore demonstrates “a powerful way of engaging people and communities.” This is not an exercise in academic debate, but an expression of the “grace revealed in Christ.” That grace is manifested personally and communally when we allow our hearts and minds to be touched by the stories of others.
Matters like sexual orientation and gender identity are profoundly controversial in the church “because they raise new questions.” The shortage of iron-clad answers can sow anxiety, confusion and uncertainty, leaving us to explore new ways of translating ideas into action. Unfortunately, this is messy.
The Synod report asks that we “take the time required for this reflection and to invest our best energies in it.” The Gospel demands no less—in all of our Catholic spaces. While the teachings of the church are easy to find, less clear is their “translation into pastoral practice.”
But we are on the right path. My reading of the report gives me hope for the future of LGBTQ ministry. It might not appear clear on the surface, but hidden within the document are at least five commitments that signal reasons to be glad.
1). A commitment to ongoing work
The month-long Synod, which included more than 360 delegates (among them church hierarchy, priests, members of religious orders and lay people) was an opportunity to “experience a new culture of synodality.” Despite only a fleeting reference in the final report to those who are excluded because of their “identity or sexuality,” we need to remember that the preparatory documents reveal an important shift in how the church describes LGBTQ persons.
There is now a more forthright acknowledgement that our church can do better in its expression of “love, mercy and compassion.”
After two years of listening—especially to the voices of marginalized groups—there is now a more forthright acknowledgement that our church can do better in its expression of “love, mercy and compassion.”
2). A commitment to reconciliation and restitution
The Synod report produced another acknowledgment that historical injustices within the church need “concrete gestures of penitence.” These injustices include the systematic silencing of minority voices by dismissing their points of view. This history of marginalization demands action, “public denunciation” and a commitment to welcoming these voices so that we can learn from them.
While not naming LGBTQ persons directly, this theme acknowledges that our church can—and must—do better.
3). A commitment to listening and accompanying like Jesus
It is obvious that LGBTQ issues are extraordinarily controversial in the modern life of the church. When we enter this dialogue from a “perspective of prejudices and labels,” the synthesis report cautions that we increase experiences of “misunderstanding and rejection.”
To avoid these pitfalls, the Synod holds up the model of Jesus Christ, who prioritized a strategy of accompaniment. Christ’s example is one of a teacher and a pastor. He shared his life as a powerful witness to the art of listening. This requires learning how to “decenter” ourselves in conversations with others.
The message is clear: Our church must encounter LGBTQ persons with a more pastoral heart.
Despite some fears that this kind of listening offers false compassion, the Synod is clear that this posture does not mean “endorsing any opinion or position proposed.” It simply means learning how to walk with others and how to let go of the pride that accompanies false certitudes.
By embracing the model of Jesus, the report asks us to take on a “disposition of proximity to people.” It repeatedly denounces clericalism—in both ordained ministers and the laity—as a distortion of the “privilege” to be a servant to the people of the church. The message is clear: Our church must encounter LGBTQ persons with a more pastoral heart. We have so much to learn from every person we meet on this journey of life.
4). A commitment to co-responsibility and formation
I am sensitive to the stressful and overwhelming burdens that fall upon our bishops. As ministers of governance, they are often buried in management tasks that encroach on their pastoral function as shepherds of the people. Looking at the hierarchical structure of the church, we sometimes assume that “mission” is the responsibility of our leaders—bishops, priests and deacons.
But the responsibility to form missionary disciples extends to all of us who are baptized. This form of collaboration is called “co-responsibility,” and the synthesis report asserts that co-responsibility “is crucial in addressing the pastoral challenges of our time.” In this way, communication becomes reciprocal rather than unilateral.
Meaningful collaboration should include “experts with diverse skills and backgrounds,” with priority given to the development of programs that promote “lifelong learning and formation,” even for clergy. The Synod emphasizes that these programs should enable discernment on “controversial doctrinal, pastoral and ethical issues” by working with the people most directly affected. There is an expectation that these initiatives begin before the final gathering in October 2024.
Two years of global listening brought forward the joys and sorrows of LGBTQ Catholics, so we need to be empathetic towards those who say the Synod report was a letdown.
Again, LGBTQ persons are not named directly, but the signs are there. As persons co-responsible for the future of our church, those who live on the margins “should be an integral part” of the road ahead.
5). A commitment to the Eucharist as an invitation to belonging
The Mass is the axis mundi of the church’s spiritual life. In concert with the themes of the Synod, our liturgical celebrations are directed toward communion, participation and mission. As an invitation to belonging, the Mass provides common ground where “the church’s mission is continually renewed and nourished by the Eucharist.”
The holy sacrifice of the Mass unites us in mind, heart, spirit and prayer. The Eucharist also commits us to the poor—the excluded and marginalized—by asking us to become what we receive: Christ for others. LGBTQ persons are part of this Body of Christ.
Two years of global listening brought forward the joys and sorrows of LGBTQ Catholics, and were included in the Instrumentum Laboris (or working document), so we need to be empathetic towards those who say the Synod report was a letdown. Expectations were high, and the report admits that “some bishops express discomfort” at being put in public conflict with other bishops over divisive issues. Sadly, the final draft opens some wounds by playing it safe. People still yearn for “translation into pastoral practice.”
While progress is slow and follows crooked lines, we have reason to hope that this body of Christ will be made whole in the fullness of time.
But we are getting closer. Several synod delegates, without breaking the confidence enjoined on them by the Synod, reported that LGBTQ issues were discussed extensively during the month-long meeting. For the first time in church history, a pope has publicly used the word “gay.” The letters “LGBTQ” now appear in official church documents. The Diocese of Davenport, Iowa released inspiring, first-of-its-kind pastoral guidelines for accompaniment, and the Vatican recently announced that transgender people can be baptized and serve as godparents under certain circumstances.
These are not developments in doctrine, but they do signal developments in practice. After 2,000 years of history, I think we are on the threshold of a new era of pastoral care. I trust that the Holy Spirit is in charge. While progress is slow and follows crooked lines, we have reason to hope that the Body of Christ will be made whole in the fullness of time.
Parsing for hope that pastoral care will evolve… tenuous at best, and hum sorry, but what we want is change in doctrine! And yes, your friend is probably right: nothing will happen on that front in our lifetimes. It took a good 250 years to deal with slavery, and the last large Catholic country to abolish it (Brazil in 1888, and the church then pretending to be for human dignity all along in 1890) Regarding LGBTQ questions, we’re basically halfway through that timing. I’m not sure they can truly stop hurting the kids simply by improving pastoral care. It’s all window dressing, in preparation for self pardon for all the hurt. What they truly hope is that Catholics who hear the Holy Spirit will wink wink uphold the infaillible teachings of the church while they do and say what should be all along.