Davenport Diocese Releases Positive Framework for LGBTQ+ Pastoral Care

The Diocese of Davenport, Iowa, has released a new framework on LGBTQ+ pastoral care, specifically about gender identity issues, that charts a new direction for such policies in the U.S.

Bishop Thomas Zinkula issued the document, titled “Guidelines for Pastoral Accompaniment of Sexual and Gender Minorities,” on October 4th, along with an introductory letter explaining the guidelines’ purpose and the consultative process that led to it. This post provides information about what is in the guidelines. A later post will provide more commentary on the significance of these guidelines.

The diocesan guidelines begin with an introduction explaining the overall approach being taken given the Gospel-based mandate for the church to engage LGBTQ+ people. The text continues:

“The pastoral response of the Church, both universally and locally, is still taking shape as we strive to live and proclaim the truth in love, and so better reflect the reign of God in our midst.

“This document offers some basic guidance on how to accept sexual and gender minorities in a way that is pastorally sensitive, practical, and faithful to the Church’s teachings on sexuality and the nature of the human person. This document does not provide all the answers, but rather a framework from which to approach these questions. It is important to be mindful that there is no ‘one size fits all’ solution, especially to these kinds of delicate pastoral situations. Each person, family, and set of circumstances is unique and personal. Something that is appropriate in one place or situation may not be appropriate in another, but the approach must be intentional and compassionate. Otherwise, we risk doing greater harm not only to the people we seek to serve in these situations but also to the Church as a whole.”

The guidelines are organized around five principles: respecting human dignity, acknowledging sexual and gender diverse people, a commitment to love and listening, collaborative and expansive discernment, and a case-by-case approach. The first section on human dignity contends:

“When it comes to pastoral practice, we are not dealing simply with ideologies or issues but with people who are created in the image and likeness of the Creator. . .We may not always perfectly understand the people to whom we minister, or even agree with all of their viewpoints, but we must recognize and uphold their fundamental human dignity.

“To this end, our first response should be one of welcome, love, and respect. We also should give them the benefit of the doubt in regard to their experiences and motivations. Most sexual minorities and their families who are seeking a relationship with the Church are not trying to sabotage our institutions or challenge all of our beliefs, but are simply looking for a safe, welcoming place to worship, learn, grow in their spiritual journey, and encounter Christ.”

The second principle is titled “Acknowledging the Reality,” which states that diverse gender and sexual identities are not a choice, but an inherent part of a person’s identity. The text continues:

“Often this attraction or understanding of self emerges at a very early age, well before a person is significantly exposed to various cultural influences. It should not be assumed that this is a phase, the result of cultural brainwashing, a desire for attention, or a fad. At the same time, good judgment should be used. We know that adolescence is a time when young people seek to define and express themselves in unique ways that sometimes contrast with their family and cultural norms. This does not preclude the presence of underlying (i.e., genetic, psychological, and/or physiological) factors.”

The third principle, “Love First and Listen for Understanding,” suggests that an exhortation to love “may seem overly simple,” yet “in practice this is often neglected.” The text explains:

“We all need to be aware of our various biases which, unwittingly, can temper or even put conditions on our love. We tend to love those who are most like us and to question, fear, and even exclude those who are more dissimilar. Once we are aware of this and embrace the summons of the Gospel to love all people as ourselves, we do not need to be ruled by our tendency to define people in terms of ‘us’ versus ‘them.’ . . .

“The most basic and first expression of our love should be to listen. This is not a listening to refute or with an agenda, but to truly understand people – their experiences, needs, and concerns. This requires humility, patience, and self-control. The more we understand someone, the better we can accompany them.”

The fourth principle, “Involving Others,” emphasizes that in addressing pastoral situations, “the expertise and insights of others” is essential, “especially in this highly sensitive and still-developing area of gender and sexual identity.” The goal is “to draw on collective wisdom and to build consensus” in developing pastoral responses. The text continues:

“We should listen first to people who experience differences in sexual orientation or gender discordance and their loved ones or caregivers. They know themselves and their loved ones – their thoughts, feelings, desires, and needs – more intimately than anyone else. This does not mean they always see themselves or their situations with perfect objectivity, but we should start by accepting their experiences as authentic.

“As Catholic Christians we do not fear the truth. We can confidently turn to the best of what the medical, psychological, and social sciences have to offer. As a Church, we have a robust and longstanding intellectual tradition and have been highly invested in the sciences. We should listen especially, though not without question, to the recommendations of healthcare providers who work directly with people who experience these realities. Any scientific approach can and should be paired with a deep respect for the wholeness of our Catholic intellectual, moral, and social tradition.”

Wide consultation can lead to “the most informed, loving, and pastoral response,” including possibly “reasonable accommodations, outside professional referrals, or more direct intervention in cases of bullying or harassment.” The text adds, “Bringing more people into the dialogue creates a sense of solidarity and avoids placing the entire burden of these decisions on just one or a few people. No one should have to make these difficult pastoral decisions in isolation.”

Finally, the fifth principle, “A Case-by-Case Approach,” acknowledges that LGBTQ+ people’s journeys “can be greatly varied and nuanced.” The diocese rejects any “blanket policies” as potentially “ineffective” and “may risk doing greater harm.” The text continues:

“Pastoral approaches and/or policies may directly address only a minority of people, but they have the potential to affect many more people in a negative way. A policy that is too sweeping may hurt or disenfranchise people. Building trust and dialogue are essential. People are more likely to stay engaged if they believe parish and school leaders know their situation, even if they do not understand everything about their particular circumstances.

“Given different needs, requests may be highly individualized. In recent decades, the evolving fields of medicine, psychology, and education have increasingly seen the value of person-centered, individualized care. This is good practice. A case-by-case approach may not always mean providing everything that is requested, especially when there are competing interests/needs. Some accommodations may not be reasonable or feasible, but every effort should be made to work with individuals and families, keeping paramount the well-being of the person.”

In the guidelines, there are multiple requests for parishes, schools, and other Catholic groups to include the bishop and diocese in their deliberations, not as enforcers of doctrine, but as resources.

At the guidelines’ conclusion, the fact that it is a framework for engagement, not a list of restrictions, is reiterated. In that spirit, the document ends with a series of questions for church officials and pastoral ministers to consider when responding to LGBTQ+ people and their families. The questions inquire about who is involved and what accommodations are appropriate, and include as well:

“What are your biases or blind spots? What experience or expertise do you bring to the table?

“Who else should be consulted to help build understanding?

“Looking at the full picture, what response is needed?”

Bishop Zinkula, recently appointed as Archbishop of Dubuque, explained in his introductory letter the extensive consultation that preceded the guidelines release.

Prompted both by new pastoral questions and Catholics’ desire for better LGBTQ+ inclusion made clear in the synodal process, the committee he formed considered “a variety of sources and perspectives before offering any guidance.” Importantly, Zinkula explained:

“[T]he committee also sought out a number of people who live on this periphery, namely individuals identifying as LGBTQ+ and their families. We heard about their experiences and learned what they hope for from the Church.

“To gain additional insights, we interviewed Church ministers who have been journeying with Catholics experiencing differences in sexual orientation or gender identity and their families. To gain professional perspectives, we consulted a number of medical and psychological experts.

“The committee desired to create a space within the cultural tension associated with this topic where each person feels welcomed and heard, as our Church and society strive to attain a clearer comprehension of this complex situation.”

Later today, Bondings 2.0 will publish a commentary on the significance of the Diocese of Davenport’s guidelines on LGBTQ+ pastoral care, which are strikingly positive and could be a template for other dioceses going forward.

—Robert Shine (he/him), New Ways Ministry, October 7, 2023