ROME–The Synod General Assembly’s Final Document, released on Saturday, marked the end of the three-year Synod on Synodality. Pope Francis opted not to write an apostolic exhortation in response, as is customarily done, but instead accepted this document as part of magisterial teaching.
The Final Document did not mention LGBTQ+ people by name, or otherwise include much about issues of gender and sexuality. However, there are several sections which can helpfully inform Catholic LGBTQ+ ministry, including emphases on caring for marginalized people, helping form and respecting consciences, promoting social justice, and creating a welcome church. Below are some excerpts from the Final Document with bolded subheadings added by Bondings 2.0 to demarcate a given excerpt’s theme.
To read New Ways Ministry’s response to the Synod on Synodality and this Final Document, click here. Bondings 2.0 will be providing further commentary and reactions to the Synod’s conclusion in the coming days. For all previous coverage of the Synod Assembly, click here.
Preferential Option for the Marginalized: “God’s heart has a special place for the poor” (EG 197), the marginalised and the excluded. Therefore, they are at the heart of the Church. The whole Christian community is called to recognise in those made poor the face and flesh of Christ, who, though He was rich, became poor for us, so that we might become rich through His poverty (cf. 2 Cor 8: 9). The preferential option for the poor is implicit in Christological faith. (paragraph 19)
The Gift of Diversity/Sadness At Its Absence: The synodal process has shown that the Holy Spirit constantly calls forth from the People of God a great variety of charisms and ministries. . .Equally, a desire emerged to expand possibilities for participation and for the exercise of differentiated co-responsibility by all the baptised, men and women. In this regard, however, the lack of participation by so many members of the People of God in this journey of ecclesial renewal was a source of sadness. There was also a sense of sadness expressed at the widespread difficulty within the Church in living flourishing relationships fully between men and women, between different generations and between individuals and groups with diverse cultural identities and social conditions. Of particular concern in this regard must be the people made poor and those who are excluded. (paragraph 36)
Unlearning Bias and Appreciating Diversity: The plurality of religions and cultures, the diversity of spiritual and theological traditions, the variety of the gifts of the Spirit and of the tasks of the community, as well as the diversity of age, sex and social affiliation within the Church, are an invitation to each person to confront his or her own unconscious bias, resist the temptation of being at the centre, and open oneself to the acceptance of other perspectives. . .The synodal Church can be described using the image of the orchestra: the variety of instruments is necessary to give life to the beauty and harmony of music, within which the voice of each one retains its own distinctive features at the service of the common mission. (paragraph 42)
Reconciliation in the Church as a Path of Justice: The need within the Church for healing, reconciliation and the rebuilding of trust has resounded at every stage of the synodal process, particularly in light of so many scandals related to different types of abuse. It also resounded in the face of similar abuses in society. The Church is called to put at the centre of its life and action the fact that in Christ, through Baptism, we are entrusted to each other. Recognition of this profound reality becomes a sacred duty that enables us to recognise mistakes and rebuild trust. . .Walking this path is also an act of justice. (paragraph 46)
Recognizing the Pain of Identity-Based Exclusion: What emerged throughout the entire synodal journey, and in every place and context, was the call for a Church with a greater capacity to nurture relationships: with the Lord, between men and women, in the family, in the local community, among social groups and religions, with the earth itself. Many participants were delighted and surprised to be asked to join this journey and to be given the opportunity to have their voice heard in the community. Unfortunately, others continued to experience the pain of feeling excluded or judged because of their marital situation, identity or sexuality. The desire for more real and meaningful relationships is not only an authentic longing to belong to a close-knit group, but may also reflect a deep sense of faith. (paragraph 50)
[Editors’ Note: The reference in the third sentence of this paragraph to those excluded because of “marital situation, identity or sexuality” may be the closest the synod assembly came to referring to LGBTQ+ people. The absence of more complete terms such as “gender identity” or “sexual orientation” may be seen as including others outside the LGBTQ+ community, but these omissions also work to keeping LGBTQ+ people invisible in this document.]
Condemning Discrimination and Violence: The evils that plague our world, including wars and armed conflicts and the illusion that just peace can be achieved by force, are rooted in these dynamics. Just as destructive is the belief that all of creation, and this includes humans themselves, can be exploited at will for profit. A consequence of this reality is the creation of barriers that divide, even Christian communities, resulting in inequalities whereby some have possibilities that are denied to others. These are inequalities such as between men and women, racial prejudices, caste divisions, discrimination against people with disabilities, violation of the rights of minorities of all kinds and the reluctance to accept migrants. Even our relationship with our mother and sister Earth (cf. LS 1), bears the mark of a fracture that endangers the lives of countless communities, particularly among those most poor, if not entire peoples and perhaps all of humanity. . . (paragraph 54)
Listening to Marginalized Voices: Listening to those who suffer exclusion and marginalisation strengthens the Church’s awareness that taking on the burden of wounded relationships is part of its mission. . .At the same time, being open to the world allows one to discover that the Spirit has sown the seeds of the Gospel in every corner of the planet, in every culture and in every human group. These seeds bear fruit in the ability to live healthy relationships, cultivate mutual trust and forgiveness and overcome fear of diversity. They also give life to welcoming communities, promote an economy respectful of people and the planet and bring about reconciliation after conflict. History leaves us with a legacy of conflicts motivated at times in the name of religion, undermining the credibility of religions themselves. . . (paragraph 56)
Young People’s Desire for Justice and Welcome: Young people also make a contribution to the synodal renewal of the Church. They are acutely aware of the values of fellowship and sharing, while rejecting paternalism or authoritarian attitudes. At times, their attitude toward the Church can come across as critical, yet often it manifests positively as a personal commitment to the creation of a welcoming community dedicated to fighting against social injustice and for care of our common home. The request that they made at the 2018 Synod on Young People to “walk together in daily life” corresponds exactly to the vision of a synodal Church. For this reason, it is fundamental that we assure them thoughtful and patient accompaniment; in particular, the proposal of “an experience of accompaniment in view of discernment”, which arose thanks to their contribution, deserves to be revisited and taken up again. . . (paragraph 60)
[Editors’ Note: In a preparatory gathering for the 2018 Synod on Young People, the youth attendees made clear that LGBTQ+ inclusion was a particular concern for them. That Synod’s working document therefore included “LGBT,” the first time that term was included in a document The final report for that synod, however, did not include the term.]
The Need for Welcoming and Listening Priests: In a synodal Church, priests are called to live their service in a spirit of proximity to their people, to be welcoming and prepared to listen to all, opening themselves up to a synodal style. Priests “constitute along with their bishop one presbyterium” (LG 28) and collaborate with him in discerning charisms and in accompanying and guiding the local Church with particular regard to the matter of safeguarding unity. . . (paragraph 72)
Greater Participation for the Laity and Respect for Church Workers: The lay faithful, both men and women, should be given greater opportunities for participation, also exploring new forms of service and ministry in response to the pastoral needs of our time in a spirit of collaboration and differentiated co-responsibility. In particular, some concrete needs have emerged from the synodal process. [One of five recommendations about church workers was:] effective recognition of the dignity and respect for the rights of those who are employed in the Church and its institutions. (paragraph 77)
A New Ministry of Listening and Accompaniment: The synodal process has renewed the awareness that listening is an essential component of every aspect of the Church’s life: administering sacraments, in particular that of Reconciliation, catechesis, formation and pastoral accompaniment. In this light, the Assembly also focused on the proposal to establish a ministry of listening and accompaniment, showing a variety of perspectives. Some were in favour of this proposal, because this ministry would represent a prophetic way of emphasising the importance of listening and accompaniment in the community. Others said that listening and accompaniment are the task of all the baptised, without there being the need for a specific ministry. Others still underlined the need for further study, for example, of the relationship between this ministry of listening and accompaniment and spiritual accompaniment, pastoral counselling, and the celebration of the Sacrament of Reconciliation. It was also proposed that a possible ‘ministry of listening and accompaniment should be particularly aimed at welcoming those who are on the margins of the Church community, those who return after having drifted away and those who are searching for the truth and wish to be helped to meet the Lord. Therefore, in this regard, discernment should continue. The local contexts where this need is more strongly felt can try to explore possible approaches upon which to base a discernment. (paragraph 78)
Respect for and Formation of Conscience: Ecclesial discernment is not an organisational technique but rather a spiritual practice grounded in a living faith. It calls for interior freedom, humility, prayer, mutual trust, an openness to the new and a surrender to the will of God. It is never just a setting out of one’s own personal or group point of view or a summing up of differing individual opinions. Each person, speaking according to their conscience, is called to open themselves to the other who shares according to their conscience. In this sharing, they seek to recognise together “what the Spirit is saying to the churches” (Rev 2:7). . . . The more everyone is heard, the greater the discernment. Therefore, it is essential that we promote the broadest participation possible in the discernment process, particularly involving those who are at the margins of the Christian community and society. (paragraph 82)
God Speaks Through Consciences: Listening to the Word of God is the starting point and criterion for all ecclesial discernment. The Scriptures testify that God has spoken to his People to the point of giving us in Jesus the fullness of all Revelation (DV 2). They indicate the places where we can hear his voice. God communicates with us first of all in the liturgy because it is Christ himself who speaks “when Sacred Scripture is read in the Church” (SC 7). God speaks through the living Tradition of the Church, the Magisterium, personal and communal meditation on the Scriptures, and the practices of popular piety. God continues to manifest Himself through the cry of those who are made poor and in the events of human history. God also communicates with His people through the elements of the cosmos, whose very existence points to the Creator’s action and which is filled with the presence of the life-giving Spirit. Finally, God also speaks through the personal conscience of each person, which is “the most intimate centre and sanctuary of a person, in which he or she is alone with God and whose voice echoes within them.” (GS 16). Ecclesial discernment demands the continuous care for and formation of consciences and the maturing of the sensus fidei, so as not to neglect any of the places where God speaks and comes to meet His people. (paragraph 83) [Editors’ Note: Emphasis added; not in the original.]
Church Leaders Must Be Consultative: Those in authority are, in several instances, obligated by current law to conduct a consultation before taking a decision. Those with pastoral authority are obliged to listen to those who participate in the consultation and may not act as if the consultation had not taken place. Therefore, those in authority will not depart from the fruits of consultation that produce an agreement without a compelling reason which must be appropriately explained (cf. CIC, can. 127, § 2, 2°; CCEO can. 934, § 2, 3°). As in any community that lives according to justice, the exercise of authority in the Church does not consist in an arbitrary imposition of will. Rather, authority should always be exercised in service of communion and the reception of Christ, who is the truth towards whom the Holy Spirit guides us in different moments and contexts (cf. Jn 14:16). (paragraph 91)
Clericalism and the Life of the Church, Including Employment Practices: Clericalism is based on the implicit assumption that those who have authority in the Church are not to be held to account for their actions and decisions as if they were isolated from or above the rest of the People of God. Transparency and accountability should not only be invoked when it comes to sexual, financial and other forms of abuse. These practices also concern the lifestyle of pastors, pastoral planning, methods of evangelisation, and the way in which the Church respects human dignity, for example, in regard to the working conditions within its institutions. (paragraph 98)
[Editors’ Note: Paragraphs 103-105 offer some church governance reforms that offer hope for renewing the church to be more participatory. A separate post explaining these paragraphs will be posted later this week.]
Fostering a Church of Encounter: . . .[S]ynodal conversion calls each person to enlarge the space of their heart, the heart being the first place where all our relationships resonate, grounded in each person’s personal relationship with Jesus Christ and His Church. This is the starting point and the condition of any synodal reform of the bonds of our communion and the spaces where we are Church. Pastoral action cannot be limited to tending to relationships between people who already feel attuned to one another but rather encourage the encounter between all men and women. (paragraph 110)
The Church as an Exchange of Gifts from All: The Church, both at the local level and by virtue of its Catholic unity, aspires to be a network of relationships which prophetically, propagates and promotes a culture of encounter, social justice, inclusion of the marginalised, communion among peoples and care for the earth, our common home. The concrete realisation of this requires each Church to share its own resources in a spirit of solidarity, without paternalism or subordination, with respect for diversity and promoting healthy reciprocity. This includes, where necessary, a commitment to healing the wounds of memory and to walking the path of reconciliation. (paragraph 121)
Local Churches Moving at Different Paces: A synodal style allows local Churches to move at different paces. Differences in pace can be valued as an expression of legitimate diversity and as an opportunity for sharing gifts and mutual enrichment. This common horizon requires discerning, identifying and promoting concrete practices which allow us to be a synodal Church on mission. (paragraph 124)
Diverse Participation in Ecclesial Assemblies: In Ecclesial assemblies (regional, national, continental) members who express and represent the diversity of the People of God (including bishops) take part in the discernment that will enable bishops, collegially, to reach decisions which it is proper for them to make by reason of their ministry. This experience demonstrates how synodality enables concretely the involvement of all (the holy People of God) and the ministry of some (the College of Bishops) in the decision-making process concerning the mission of the Church. (paragraph 127)
Holistic and Ongoing Formation for All: One of the requests that emerged most strongly and from all contexts during the synodal process is that the formation provided by the Christian community be integral and continuing. Such formation must aim not only at acquiring theoretical knowledge but also at promoting the capacity for openness and encounter, sharing and collaboration, reflection and discernment in common. Formation must consequently engage all the dimensions of the human person (intellectual, affective, relational and spiritual) and include concrete experiences that are appropriately accompanied. There was also a marked insistence throughout the synodal process upon the need for a common and shared formation, in which men and women, laity, consecrated persons, ordained ministers and candidates for ordained ministry participate together, thus enabling them to grow together in knowledge and mutual esteem and in the ability to collaborate. This requires the presence of suitable and competent educators, capable of demonstrating with their lives what they transmit with their words. Only in this way will formation be truly generative and transformative. Nor should we overlook the contribution that the pedagogical disciplines can make to providing well-focused formation, adult learning and teaching methods and the accompaniment of individuals and communities. We, therefore, need to invest in the formation of formators. (paragraph 143)
The Importance of Catholic Social Teaching: The themes of the Church’s social doctrine, such as commitment to peace and justice, care for our common home and intercultural and interreligious dialogue, must also be more widely shared among the People of God so that the action of missionary disciples can influence the construction of a more just and compassionate world. The commitment to defending life and human rights, for the proper ordering of society, for the dignity of work, for a fair and supportive economy, and an integral ecology is part of the evangelising mission that the Church is called to live and incarnate in history. (paragraph 151)
—Robert Shine (he/him), New Ways Ministry, October 28, 2024
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