LGBTI+ Catholics to Conclave: Hear Our Voices As You Vote for a New Pope

On May 2nd, the Roman Catholic Working group of of the European Forum of LGBTI+ Christian Groups sent a statement about LGBTI+ pastoral concerns to the cardinal-electors now gathered in conclave to elect a new pope. The document was sent to the cardinals so”they might take into account the practical implications of what an LGBT+ welcoming and inclusive Church and Papacy might entail.”

The document entitled “Names and Places at the Synodal Church” had previously been submitted to Synod Working Group no. 9, which has been tasked with following up the Synod on Synodality’s exploration of “controversial doctrinal, pastoral and ethical issues.” However, in consideration of the potentially monumental outcomes of the present conclave, the LGBTI+ group wanted the cardinal-electors to have access to the document so that they were able to hear “the voices which seek to build upon Pope Francis’ pastoral lead in strengthening the faith of his LGBT+ siblings, parents and families.”

The Roman Catholic Working Group of the European Forum includes Michael Brinkschröder (Germany),Chair; Miroslav Maťavka (Slovakia),Secretary; and Martin Pendergast (UK), Secretary of the LGBT+ Catholics Westminster Pastoral Council. This Roman Catholic branch of the Forum consists of 45 member organizations from 19 nations across all of Europe.

The document engages deeply with synodality, and explicitly addresses the rhetorical strategy of suppressing controversial topics by calling instead for “unity.” The call for unity featured prominently in the pre-conclave politicking over the course of the past two weeks. The text counters such suppression by stating:“The unity of love and truth should not be used in a rhetorical way, twisted into a polemic tool, for dismissing moral or ethical claims.”

Furthemore, the authors invoke the synodal method of listening to enrich the Church’s ability to learn about the realities of LGBT+ Catholics:

“We particularly welcome the acknowledgment in the Synodal Process, so far, that the contribution of ‘theological and canonical expertise, as well as the relevant human and social sciences’, as well as that of the involvement of those who are ‘directly affected by the matters under consideration’ is indispensable [Synthesis Report, 16 h), 18 k), f)].

“We continue to look for a disposition of going out to the peripheries of both Church and society, not as the predominant teacher, having all the answers, but with a degree of humility, openness, receptivity to learn, to listen, and to hear from different realities, cultures, situations (cf. John 13.13-14). This is not against the Church’s role but a prerequisite for being a magisterial Church which starts from where people are, learning their language, as they give their stories of integrating faith, humanity, sexuality and gender identity…

“The question of how we en-flesh love and truth must go beyond an abstract compromise formula as used in past documents. Truth is not external to human beings, beamed down on us by deduction and applied to us. A more modern concept of truthfulness is that by which we become bearers of truth as we learn to love and accept being loved, and so be recognised as such.

“While a theological anthropology could be updated, the Church should be cautious about dressing this in a narrow concept of bodiliness, but rather draw from the insights of human and social sciences. We do not need a new fundamentalism [Synthesis Report, 15 g) k)]. There needs to be further reflection on the role of subjectivity in the development of theology. LGBTI+ sexuality and gender identity are not pathologies but rather minority variants in the human condition.”

The text also gives examples of how some LGBTI+ people experience oppression and violence, some of which is fostered by church leaders:

“Many times members of the LGBTI+ community, especially migrant trans women and LGBTI+ persons trapped in refugee camps, suffer multiple stigmatisations and violence for who they are. A Synodal Church should begin to reflect on a positive Passion-theology and spirituality of affliction in this and other contexts, at the same time avoiding a scapegoating promotion of victimology. Ours is not a cross to be borne but a coming-out in resurrection light.

“We welcome the recent statements by Vatican Dicasteries and Pope Francis himself, supporting the decriminalisation of sexual orientation and gender identity and call for a robust challenge and discipline to those Bishops’ Conferences which continue to support or tolerate such criminalisation and the death penalty. Such governmental and hierarchical policies also affect the pastoral ministries of those clergy, pastoral workers, health-care workers and counsellors who seek to walk with LGBTI+ people, particularly refugees and asylum seekers, even making them liable to legal penalties. Homophobia and transphobiaare existential realities for LGBTI+ Catholics in these countries, and not simply negative social attitudes.”

The group urged the cardinals to prioritize synodality as they vote and discern together, writing that the practice of deep listening “must be a lasting legacy of Pope Francis and a constitutive mark of the Church, along with it being one, holy, catholic, and apostolic.”

The text of the document is four pages long, and is worth a thorough and reflective read. It can be found by clicking here.

—Jeromiah Taylor, New Ways Ministry, May 8, 2025