Fatima Payman[1] was elected in 2022 as a Senator for Western Australia fully committed to the values and beliefs of the Australian Labor Party (ALP). As an elected Member of Parliament (MP) she attended the ALP’s confidential caucus meetings[2] for discussions on party policies, tactics, and resolutions of internal disputes, amongst others. Unless a conscience vote was specifically permitted, every ALP MP pledges to vote in Parliament according to the ALP caucus’ decision, regardless of their own personal stance.
When it came to the ALP’s stance on the war in Gaza, Senator Payman believed that the establishment of a Palestinian State was paramount, whilst the Labor caucus had concluded that a two-state resolution was the best way forward. As the atrocities of the war in Gaza worsened, Payman’s moral distress between her own conscience and caucus solidarity worsened. Many distraught constituents especially those with families who perished and are perishing in Gaza, were also crying out for her to do more. After much agonising and to maintain her moral integrity, she broke her pledge of caucus solidarity and voted for the motion that the Australian Senate recognise the Palestinian State. Although Payman stated her reasons[3] clearly (she was voting for humanity, and in alignment with the ALP’s broader values) she was excluded from further caucus meetings. She eventually resigned from the party and became an Independent MP.
Other caucus members took a different approach summed up by Senator Penny Wong’s[4] response: “We believe on this side of the chamber that collective decision-making is about the group being more powerful, more wise, than any one individual.” For example, Senator Wong voted against marriage equality in accordance with caucus’ decision at the time, despite being gay herself. Preferring to try and reform the party’s position rather than contradict it, she subsequently helped to develop “the most comprehensive set of law reforms the country had ever seen,[5] when marriage equality law was enforced years later.
Life is never simple for one who experiences tension between their commitment to maintain party unity on the one hand, and a deeply-felt need to remain true to their personal beliefs on the other. I offer two reflections on this tension drawn from current challenges in religious faith and practice: (1) the tendency to focus on religion and the tribal perspective as a source of racist violence; and (2) two accounts of following one’s conscience that have emerged in the Synod outcomes so far.[6]
On politics and religion.
When Senator Payman announced her reasons for voting as she did, she emphasized that she did so in support of the 40,000+ innocent Palestinians who have died in Gaza in the war between the Israel government and Hamas. Although she stressed she had voted “for humanity[7] and not on religious grounds,” the fact that she is Muslim continued to be emphasised.[8]
A person’s faiths and beliefs, including religious beliefs, can inform their politics because they shape the person as a person. But when religion itself is seen as the source of differences, a different logic ensues: religion itself can be seen as a threat to society that needs to be curbed. Here in Australia there are growing concerns about increasingly violent reactions motivated by anti-Semitic and anti-Muslim racism. Such violence targets individuals whose political stances are assumed, regardless of whether they actually held those stances: it must be remembered that there are Palestinians who stand against Hamas,[9] and Israelis[10] who just want the war to end and the hostages brought home. Like a very blunt instrument, a blind “tribalist” mentality inevitably does great harm to many who are innocent.
To leave and challenge, or be the leaven towards change.
The ALP Caucus aims to be a place where conflicts between different stances can be resolved and robust shared solutions found. Global discernment in the interests of building and preserving unity certainly has as much a place in politics as it has in religion, as the current Synod shows. One difference between discernment in the Synod and in the Labor caucus is that even in regard to all but the most defining questions of faith, the Church teaches that each person must follow the dictates of their certain conscience.[11] In respect of the outcomes of the Synod, then, every person faces the same choice: to be the leaven encouraging change from within the Church, or leave and try to effect change from outside it. Both require a decision in conscience.
The Synodal process and outcomes so far have naturally generated a spectrum of responses. Some believe the Church is moving too slowly in being relevant to Catholics today in its teachings and actions, or is continuing to be resistant to the call of Vatican II. For others the Synodal process is considered still too prescriptive and not inclusive enough of differing views. Some may, like Sen. Payman, feel in all conscience they must leave because they cannot be complicit and partake of the process even though in many respects their beliefs, faith and values align with those of the Church. Others feel that more can be done for the good of all by individuals or small groups acting locally rather than globally. Still others think that the Church is losing its direction and clarity in its teaching of the Gospel. Then there are those whose hopes are raised with the significant shift in Pope Francis’ vision of inclusivity, dialogue, encounter and the importance of the wisdom and experiences of everyday people who live the gospel daily—each contributing to the discernment of the Church’s future.
The direction that the church is heading offers reason for hope in a number of ways. Here I name two: the acknowledgement from the Magisterium that our faith is continually evolving; and the practice of moral theology at the edges. No doubt others can name more.
The perspective of an evolving understanding of how we live our faith.
Two recent examples come to mind: the Dicastery for the Doctrine of Faith (DDF) in Dignitas infinita[12];and the Commission into Women Diaconate. It took the DDF five years to come to the final draft of Dignitas infinita—an evolving process. It is cause for hope that the Dicastery emphasised the declaration is not meant as the final word on dignity instead it was offered “for reflection” in recognition of the “complex historical moment in which we are living” (p.1). Certainly, more dialogue needs to happen e.g. on the definition of “gender theory,” as there is a spectrum of definitions. This lack of clarification[13] raised many reactions. Another evolving approach relevant to bioethics decision-making is that of considering the functioning of the whole person[14] rather than solely the functionality of an organ.[15]
The recent example of ongoing exploration for the establishment of women diaconate may be likened to the Caucus discussion of same-sex marriage: sometimes it does take time to shift positions. Cardinal Fernandezannounced that it is not yet time for women deacons, but the question remains: how transparent will the ongoing discernment be so all may contribute to it in a spirit of inclusivity and communion.
Moral theology at the edges.
Another heartening document is Pope Francis’ motu propio Ad theologiam promovendam[16]. This change in approach from that of the “experts” in dicasteries to that of transdisciplinary involvement through dialogue and encounter with all disciplines and those in all walks of life—hopefully including those whose lives the teachings/doctrines directly impact—holds great hope for the good of all. Lysaught (2024)[17] affirms this from the point of view 0f moral theologians. All knowledge and understandings gathered in the womb of wisdom, truth and charity[18] helps inform conscience further even as a new clarity emerges.
Pope Francis[19] reminds us that we cannot put new wine into old wineskins, even if it scares us to let go of the old wineskins that have kept us going and feeling safe for decades. Fr. (soon to be Cardinal) Timothy Radcliffe OP in his four meditations[20] to the Synod delegates suggests stances we need to take and how to be leaven together in the evolving understanding of what it means to be Church today. I believe that his meditations are very relevant to those of us who seek to be leaven within the Church, not just the delegates.
Being ‘leaven’ requires us to hold to the fundamental beliefs of our faith and how it needs to be lived—to love as Christ loved (John 13:34), to aim for the highest good of both the individual and the whole, of inclusivity, dignity[21] and healthy relationships with all, to name a few. To be ‘leaven’ we need to begin with this common ground and return to it often. The nuances of how this is lived in today’s vastly diverse societies need to be re-examined and to do it well we need to do it together. Then perhaps we can once again be the one body in Christ, each with their own gifts (1 Cor 12) and each equal (Gal 3:28).
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[1] Parliament of Australia, Senator Fatima Payman https://www.aph.gov.au/Senators_and_Members/Parliamentarian?MPID=300707. Accessed 9th Oct., 2024
[2] Parliament of Australia, Political Partieshttps://www.aph.gov.au/About_Parliament/House_of_Representatives/Powers_practice_and_procedure/Practice7/HTML/Chapter2/Political_parties. Accessed 9th Oct, 2024
[3] Worthington, B. “Fatima Payman Stared down the Labor Machine and Proved Invincible in Crossing the Floor to Recognise Palestine.” ABC News, June 26, 2024. https://www.abc.net.au/news/2024-06-26/fatima-payman-stares-down-labor-machine-to-cross-floor-palestine/104022980.
[4]Hurst, D & Basford Canales, S., “Rebel with a Cause: Inside the Moment Fatima Payman Quit the Labor Party,” The Guardian, July 4, 2024, https://www.theguardian.com/australia-news/article/2024/jul/04/rebel-with-a-cause-inside-the-moment-fatima-payman-quit-the-labor-party.
[5] ABC Q and A, “Q&A Highlight: Penny Wong on Labor’s SSM Stance in 2010.” abcqanda, July 26, 2010. https://www.youtube.com/watch?v=nMgYzLgFiXE.
[6] The second Synod of Bishops on Synodality is happening as the time of writing this article.
[7]“Australian Story: Series 2024 Flashpoint – Senator Fatima Payman.” ABCiview. https://iview.abc.net.au/video/NC2402Q019S00. Accessed 9th Oct 2024.
[8] Grattan, M, “Grattan on Friday: Labor’s Fatima Payman Defects to Crossbench as Government Worries about Muslim Vote.” The Conversation, July 8, 2024. https://theconversation.com/grattan-on-friday-labors-fatima-payman-defects-to-crossbench-as-government-worries-about-muslim-vote-233978.
[9] Williamson, L. & Aboualouf, R. “Hamas Faces Growing Public Dissent as Gaza War Erodes Support.” BBC News, July 4, 2024. https://www.bbc.com/news/articles/c0vewvp14zdo. This article highlights the complexities and inaccuracies of generalisations.
[10] Al Jazeera. “Tens of Thousands of Israelis Protest as Calls for Captive Deal Intensify.” Al Jazeera, September 8, 2024. https://www.aljazeera.com/gallery/2024/9/8/tens-of-thousands-of-israelis-protest-as-calls-for-captive-deal-intensify.
[11] Pope Paul VI., Gaudium et Spes, 1965. n.16. https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html.
[12] Dicastery for the Doctrine of the. “Declaration ‘Dignitas Infinita’ On Human Dignity.” April 2, 2024. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html.
[13] Gramick, J. “After Vatican Text, Pope Tells Jeannine Gramick: Trans People ‘Must Be Accepted.’” National Catholic Reporter, May 1, 2024. https://www.ncronline.org/vatican/vatican-news/after-vatican-text-pope-tells-jeannine-gramick-trans-people-must-be-accepted.
[14] Dignitas Infinita. n.4 “entire being” not just physical, or mental etc .
[15] Congregation for the Doctrine of the Faith. “Responses to Questions Proposed Concerning ‘Uterine Isolation’ and Related Matters,” July 31, 1993. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_31071994_uterine-isolation_en.html.
[16] Ad Theologiam Promovendam https://www.vatican.va/content/francesco/it/motu_proprio/documents/20231101-motu-proprio-ad-theologiam-promovendam.html
[17] Lysaught, M. Therese. “Ad (Synodalem) Theologiam (Moralem) Promovendam.” Journal of Moral Theology 13, no. 1 (2024): 1-14.
[18] Ad Theologiam Promovendam.
[19] Pope Francis. “New Wineskins.” January 18, 2016. https://www.vatican.va/content/francesco/en/cotidie/2016/documents/papa-francesco-cotidie_20160118_new-wineskins.html.
[20]School for Synodality. “Synodality Meditations: Timothy Radcliffe Op.” School for Synodality, October 3, 2024. https://www.schoolforsynodality.org.uk/others-resources/synodality-meditationstimothy-radcliffe-op.
[21] Dignitas infinta. n. 1-32