Pro-LGBTQ+ Theologians, Pastoral Ministers React to New Synod Document

Dr. Nicolete Burbach

Last week, the Vatican issued the latest working document for the Synod on Synodality, known as the Instrumentum Laboris, that will guide conversations at this October’s second General Assembly in Rome.

The document omits any direct mention of LGBTQ+ issues, and reactions to it have been varied. For instance, Bondings 2.0 has published both New Ways Ministry’s statement that it opens the door for greater inclusion and an essay from Mary McAleese, the former president of Ireland, who believes the document offers only “crumbs of comfort” to LGBTQ+ people.

Today’s post features reactions to the Instrumentum Laboris (IL) from several more LGBTQ+ or ally theologians and pastoral workers. (For a list of excerpts from the document that are relevant to gender and sexuality, click here.)

Nicolete Burbach (she/her) is a theologian whose research aims to help the Church navigate its difficult encounter with transness:

The Instrumentum Laboris emphasises that it is the product of an extended process of ecclesial reflection – one which ought to involve the entire Church (paragraph 68), and in which paying attention to the situation of local churches and cultures is important (paragraph 70). In light of the absence of LGBT+ people in the document, we might ask whether the Instrumentum Laboris meets its own standards.

I also wonder if this absence might be symptomatic of a wider problem: how does the Church safeguard those synodal values? How does it ensure that it is dealing with the realities on the ground, rather than just a picture shaped by particular perspectives either within those contexts or the Church as a whole? How does it ensure its conclusions follow from the results of the reflection? And how can we be sure that those values are reflected in the documents we read?

The Church may not have a proper answer to these questions. If so, this is a problem. But either way, the Instrumentum Laboris calls for greater “transparency and accountability” in the Church (paragraph 78). I think this idea also needs to be applied to LGBT+ issues.

Dr. Robert Choiniere

Robert Choiniere (he/him) is co-founder and executive director of Ignatian Encounter Ministry, which trains Catholics for and facilitates synodal processes:

If one word stands out in the Instrumentum Laboris, it is ‘All’. From the first sentence recounting that God’s banquet is meant for ALL people to the consistent call to include and listen to everyone, especially those on the margins and periphery, it is clear that exclusion destroys synodality and threatens the credibility of the Church.

The document sets the stage for a living, sustained embodiment of Pope Francis’ message that the Church is for all – “todos, todos, todos.”  Though it was prepared for the October General Assembly, the Instrumentum Laboris looks ahead by saying that “it is up to the local Churches to implement authentic synodal processes” and “without tangible changes, the vision of a synodal Church will not be credible and will alienate those who have drawn strength and hope from the synodal journey.” (paragraph 71)

The Synod has been a great opportunity for the Church to live out and learn the radical inclusion of Christ, but now that the bar has been raised. Synodality must continue or the Church risks losing not only more members but allegiance to God’s vision of boundless inclusion.

Dr. MT Davila

MT Davila is chair of Religious and Theologies Studies at Merrimack College and past president of the Academy of Catholic Hispanic Theologians of the United States (ACTHUS):

The Instrumentum Laboris’ commitment to synodality as a character of the Church is heartening. More than just committing to  the process of synodality, it commits to formation in the skills needed for this kind of listening throughout the life of the Church.

This listening necessarily asks that we come to our sense of communion and participation with radical openness. There is much hope for LGBTQ+ folk and queer Catholic families in this commitment to open listening. 

The document also mentions that many churches expressed discomfort or inability to listen to particular groups of poor or marginalized people. Paragraph 54 specifically mentions the need for formation on how to listen “to people who experience various types of poverty and marginalization.” I see an important role here for New Ways Ministry to provide listening tools for churches seeking to listen to folks experiencing the wounds of marginalization due to their gender identity and sexual orientation.

The document has an interesting discussion on the link between synodality and decision-making in the life of the church. Paragraph 70 states synodality leads “to a shared decision in obedience to the Holy Spirit” between those in authority and all the baptized that have a significant role, not just for the sake of consultation, but so that deliberation can be a shared responsibility.

In short, the synodal Church is one that humbly attempts to come closer to the faithful and discover the gifts that all the baptized bring to the life of the Church. In that humility there can be, and must be ample room for all the people of God.

Dr. Brian Flanagan

Brian Flanagan (he/him) is New Ways Ministry’s Senior Fellow, a Past President of the College Theology Society, and author of Stumbling in Holiness: Sin and Sanctity in the Church:

The Instrumentum Laboris will no doubt be disappointing to many Catholics, especially those of us who had hoped that some of the major issues raised by the overall synodal process and at last year’s October meeting–especially LGBTQ+ issues–would continue to be discussed this fall as well. But my disappointment is tempered by how concrete some of the recommendations are for implementing synodality at all levels of the church as a continuing reality rather than a one-off process.

I have hope that some of the structural changes about co-responsibility in the Church the document recommends such as obligations for substantive consultation by leaders of their people  and consultative bodies at all levels. The Instrumentum Laboris calls specifically for  “greater involvement of women, young people, and those living in conditions of poverty or marginalisation” (paragraph 93). It also stipulates that “the majority of members are not chosen by the authority (parish priest or bishop) but designated in another way” (paragraph 92).

If changes like these are actually implemented  – a big “if,” and one dependent upon a robust reception of the synod – then the dialogue about the place of LGBTQ+ Catholics in our Church will definitely continue, not only at synods of the entire global Church, but at every level of our ecclesial life.

Benjamin Oh

Benjamin Oh (he/him) is Co-Chair of Equal Voices, the national Australian ecumenical LGBTIQA+ organization, and Chair of Rainbow Catholics Interagency Australia, a national body for LGBTIQA-affirming Catholic ministries:

LGBTIQA+ Catholics and our families and loved ones are not just survivors of violence and injustice, but are in fact, as the Instrumentum Laboris suggests: “artisans of justice and peace in every part of the world.” Even whilst many LGBTIQA+ folks are still subjected to violence and injustice, their active working in building peace with justice, ending violence and injustice in our church and beyond has not wavered, and is reflected across our church and society. This fact is also clearly demonstrated by the active engagement of LGBTIQA+ Catholics and our loved ones in this synodal process.

Over the past decades, LGBTIQA+ Catholics and our loved ones have carried the heavy part of the yoke of our church’s response to the violence of sexism, homophobia, and transphobia. Even when no welcome was to be found, and in many instances utter hostility from gatekeepers of our church, LGBTIQA+ Catholics continued to build places of safety, sanctuary, and flourishing for those who had found little to none in the structures of our church.

The Instrumentum Laboris can acutely focus us to face tremendous existential challenges such as the climate crisis, the war industrial complex, and poverty. The question is if there’s enough time for us to turn things around and be a prophetic church that deals with our humanity entirely and honestly. Or do we continue down this anti-Gospel path of insularity and marginalization from a church that ‘excludes’, ‘rejects’ and ‘hinders’ the flourishing of God in the lives of LGBTIQA+ peoples, of womenfolk, of those the church willfully ignores. Acting in this way will prevent the church from bringing about “healing, reconciliation, and restoration of trust.”

—Robert Shine (he/him), New Ways Ministry, July 15, 2024