Catholic teaching on homosexuality

Catholic teaching on homosexuality is laid out in the Catechism of the Catholic Church and a number of magisterial documents. The Church teaches that while homosexual sexual acts, like all sexual acts outside of marriage, are sinful, having a homosexual orientation itself is not a sin.

Main articles: Catholic Church and homosexuality and Catholic theology of sexuality
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The Church's teaching has been described as "straightforwardly conservative" yet "quite complex and perhaps more nuanced than many other conservative denominational's perspectives".[1]

Catechism of the Catholic Church

The current Catechism of the Catholic Church summarizes the Church's teaching on homosexuality as follows:[2]

Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that 'homosexual acts are intrinsically disordered'. They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.[3]

The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.

Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.[4]

The earlier first provisional edition issued in 1992 had contained the line "They do not choose their homosexual condition; for most of them it is a trial." This was changed in the 1997 definitive edition to say instead "This inclination, which is objectively disordered, constitutes for most of them a trial."[note 1]

"Objectively disordered" and "intrinsically disordered"

It has been said that within the Church's teaching on homosexuality there "are hidden nuances which 99 percent of the Catechism’s readers cannot be expected to fathom."[5] Included in this are the phrases "objectively disordered" and "intrinsically disordered," terms which rise from the language of Catholic moral theology and Catholic philosophy.[6][7][5] In this usage, the term "disordered" indicates a departure from the norm and not, as usage in English could suggest, sinful, demeaning, or sickly.[8]

In Catholic theology of sexuality, all sexual acts must be open to procreation and express the symbolism of male-female complementarity.[5] As acts between two members of the same gender cannot meet these standards, the acts are described as "intrinsically disordered."[5][9] In a 2006 commentary, Cardinal Joseph Ratzinger argued that some had misinterpreted the term "intrinsically disordered" to imply that the homosexual tendency could be good or even neutral.[10]

Gay people and others have found the terms to be "'offensive,' 'hard on the ears' or 'disrespectful'" and, because of this, they often feel ostracized.[6]

At the 2015 Synod on the Family, Archbishop Charles Chaput said that the phrase "intrinsically disordered" turns people off and "probably isn’t useful anymore."[11] While making clear that any new language adopted should make clear the Church's teaching, he said that this particular phrase should be put "on the shelf for a while, until we get over the negativity related to it."[11]

Catholic theology of sexuality
Main article: Catholic theology of sexuality

According to the Catholic theology of sexuality, all sexual acts must be open to procreation and express the symbolism of male-female complementarity.[5] Sexual acts between two members of the same gender cannot meet these standards.[12] Homosexuality thus constitutes a tendency towards this sin.[12][5] The church recognizes the difficulty of maintaining lifelong celibacy for LGBT people.[9][13]

According to Church teaching, "sexuality affects all aspects of the human person."[14][9] This is especially true of the "capacity to love and procreate and in a more general way the aptitude for forming bonds of communion with others.[15][9]

The Church points to several passages in the Bible as the basis for its teachings, including Genesis 19:1-11, Leviticus 18:22 and 20:13, I Corinthians 6:9, Romans 1:18-32, and I Timothy 10.[16]

Development of the Church's teaching

Persona humana

In 1975, during the pontificate of Pope Paul VI, the Sacred Congregation for the Doctrine of the Faith issued the document Persona humana (Human Person) dealing with sexual ethics. It stated that acceptance of homosexual activity runs counter to the church's teaching and morality. It drew a distinction between people who were homosexual because of "a false education [...] a lack of normal sexual development", or other curable non-biological causes and people who were innately or "pathological[ly]" homosexual.[17][9] Little else was said about sexual orientation.[9]

It criticized those who argued that innate homosexuality justified same-sex sexual activity within loving relationships and stated that the Bible condemned homosexual activity as depraved, "intrinsically disordered," never to be approved, and a consequence of rejecting God.[17] As humans have free will, they can choose whether or not to act upon those attractions.[17]

Critics have argued that the "negative connotations" of the language in Persona Humana—for instance, referring to homosexuality as an "anomaly" that gay people "suffer[ed]" from—contrast with more neutral and even positive interpretations of homosexual orientation over the next ten years. However, these "overly benign" interpretations were to be challenged in 1986.[9]

On the Pastoral Care of Homosexual Persons
Benedict XVI, who as Cardinal Joseph Ratzinger was one of the signatories of the 1986 letter of the Congregation for the Doctrine of the Faith on the Pastoral Care of Homosexuals

In October 1986, the Congregation for the Doctrine of the Faith released a letter addressed to all the bishops of the Catholic Church entitled On the Pastoral Care of Homosexual Persons.[18] This was signed by Cardinal Joseph Ratzinger as prefect. The letter gave instructions on how the clergy should deal with, and respond to, lesbian, gay, and bisexual people.[9] Designed to remove any ambiguity about permissible tolerance of homosexual orientation resulting from the earlier Persona Humana—and prompted by the growing influence of gay-accepting groups and clergy—the letter was particularly aimed at the church in the United States.[9][19][20]

It affirmed the position that while homosexual orientation is not in itself a sin, it is nevertheless a tendency towards the "moral evil" of homosexual activity, and therefore must be considered "an objective disorder".[21][12]:221 The letter went on to say that when homosexual activity is the result of deliberate choice, it is not made inculpable by natural sexual orientation.[22][12][23] Furthermore, the letter argues that this natural homosexual orientation is "essentially self-indulgent" since homosexual sexual acts are not procreative and therefore not genuinely loving or selfless.[9][21]:222

The letter condemned physical and verbal violence against gay people and that "such treatment deserves condemnation from the Church's pastors wherever it occurs."[9] At the same time, it asserted that condemnation of violence did not mean that the homosexual orientation was good or neutral or that homosexual sexual acts should be permitted.[21]:222[22]

The letter also said that accepting homosexual acts as morally equivalent to married heterosexual acts was harmful to the family and society and warned bishops to be on guard against, and not to support, Catholic organizations not upholding the Church's doctrine on homosexuality—groups which the letter said were not really Catholic.[19]:201[21]:223[22] This alluded to LGBT and LGBT-accepting Catholic groups such as DignityUSA and New Ways Ministry,[19]:201 and ultimately resulted in the exclusion of Dignity from Church property.[24][25][26][27]

Critics have described the document as teaching "that a gay male or lesbian sexual identity is not to be celebrated, nor is it properly seen as a source of pride".[9] The claims that accepting and legalizing homosexual behaviour leads to violence were seen as controversially blaming gay people for homophobic violence and encouraging homophobic violence.[9][28] Referring to the AIDS epidemic,[29][30] the letter, McNeill writes, blamed AIDS on gay rights activists and gay-accepting mental health professionals:[28] "Even when the practice of homosexuality may seriously threaten the lives and well-being of a large number of people, its advocates remain undeterred and refuse to consider the magnitude of the risks involved".[31] Andrew Sullivan called this comment "extraordinary for its lack of compassion"[32] and added that "some of [the letter's] clauses read chillingly like comparable church documents produced in Europe in the 1930s."[33]

1992 "Considerations"

In a statement released in July 1992, "Some Considerations Concerning the Catholic Response to Legislative Proposals on the Non-Discrimination of Homosexual Persons," the Congregation for the Doctrine of the Faith expanded previous teaching. It was originally only intended to be issued to the United States bishops, but it soon became public.[9] The document said it was demeaning to homosexuals to assume that they were incapable of restraining themselves sexually and therefore the fact of being homosexual did not prevent gay sex from being sinful.[31][9] It added that homophobic violence in either word or action was "deplorable,"[31] saying that "neither the Church nor society at large should be surprised" when anti-gay hate crimes increase in the wake of gay civil rights legislation.[31] It stated that discrimination against gay people in certain areas, such as selecting adoptive or foster parents or in hiring teachers, coaches, or military service members, is not unjust, and thus can be permitted in some circumstances.[31]

Synods on the Family
Main articles: Third Extraordinary General Assembly of the Synod of Bishops and Fourteenth Ordinary General Assembly of the Synod of Bishops
See also: Pastoral care for gay Catholics and Pope Francis and homosexuality

At the 2014 Synod on the Family, the interim report asked if the Church was capable of guaranteeing gay Catholics "a place of fellowship in our communities" and "accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony."[34] It added that gay people have "gifts and qualities to offer the Christian community."[35] Cardinal Donald Wuerl argued that it was "not so much a change in the teaching of the Church, but a way of saying it that is far more inviting, far more welcoming."[36]

The interim report's statements on homosexuality were described by gay rights advocates as "a seismic shift in tone toward acceptance of gays."[37][38][39] One priest commentator said that the language used "represents a revolutionary change in how the church addresses the LGBT community," pointing to the document's lack of use of phrases such as "intrinsically disordered."[35]

At the larger follow up Synod on the Family in 2015, the rejection of "exclusionary language" towards gays was a topic of discussion.[40] One Synod member, who was not publicly identified, said that gay Catholics "are our children. They are family members. They are not outsiders. They are our flesh and blood. How do we speak about them [positively] and offer a hand of welcome?"[40][41] According to Archbishop Mark Coleridge of Australia, there was strong support in the early days of the assembly for using a "less condemnatory approach," especially regarding language, when pastorally caring for and speaking about gay Catholics, on the order of 70% in favor and 30% opposed.[42]

The final report repeated Church teaching that every person, gay or straight, should be treated with dignity and not face unjust discrimination, but also reaffirmed that marriage was between a man and a woman.[43] It did not describe how the Church should minister directly to them, but did say that there should be outreach.[43]

Local perspectives

Europe

The Dutch Catechism, first published in 1966, was the first post-Vatican II Catholic catechism and was an expression of the magisterium of the Dutch bishops, who commissioned and authorized it. The 1973 edition, issued after a Vatican review of the original text, dealt with the issue of homosexuality: "It is not the fault of the individual if he or she is not attracted to the other sex. The causes of homosexuality are unknown ... The very sharp strictures of Scripture on homosexual practices (Gen. 1; Rom. 1) must be read in their context."

In January 2018, German bishop Franz-Josef Bode of the Roman Catholic Diocese of Osnabrück argued in an interview that blessing of same-sex unions in Catholic churches in Germany should be considered.[44] In February 2018, Cardinal Reinhard Marx, chairman of the German Bishops' Conference agreed that such blessings should be looked at at the local level on a case by case basis.[45] In Austria, the blessing of same-sex unions has been offered in at least two parishes in the Roman Catholic Diocese of Linz.[46]

United Kingdom

Richard Scorer wrote that the leadership of the English Church has been "notably less homophobic than the Vatican", and that, in 1992, on publication of a statement by Cardinal Ratzinger, which Scorer said justified discrimination against homosexuals, Cardinal Basil Hume was said to be "appalled by the language and tone of the document" and privately distanced himself.[47]

In April 1997, Hume issued A note on the teaching of the Catholic Church concerning homosexuality. It stated that the Church recognises the dignity and right to respectful treatment of all people and does not see their "objective disorder" of homosexual people as making them wholly disordered. It also said that sexual activity ought only to take place within an opposite-sex marriage and said that the Church cannot "acknowledge amongst fundamental human rights a proposed right to acts which she teaches are morally wrong."[48]

United States

In 1976, the United States Conference of Catholic Bishops wrote to American Catholics that gays "should have an active role in the Christian community."[49] In 1991, they called on "all Christians and citizens of good will to confront their own fears about homosexuality and to curb the humor and discrimination that offend homosexual persons. We understand that having a homosexual orientation brings with it enough anxiety, pain and issues related to self-acceptance without society bringing additional prejudicial treatment."[50]

In 1997, the US Catholic Bishops Conference published a letter entitled Always Our Children, as a pastoral message to parents of gay and bisexual children with guidelines for pastoral ministers. It told parents not to break off contact with a gay or bisexual son or daughter; they should instead look for appropriate counseling both for the child and for themselves. The letter said that, while homosexual orientation is not sinful, homosexual activity is immoral.[51][52]:131 It added that "it is not sufficient only to avoid unjust discrimination. Homosexual persons 'must be accepted with respect, compassion and sensitivity'"[51][53] and that "nothing in the Bible or in Catholic teaching can be used to justify prejudicial or discriminatory attitudes and behaviors."[51][54]

Gay Catholics, the bishops said, should be allowed to participate actively in the Christian community and, if living chastely, hold leadership positions.[51][52]:131 It also noted "an importance and urgency" to minister to those with AIDS, especially considering the impact it had on the gay community, and the bishops "reject[ed] the idea that HIV/AIDS is a direct punishment from God."[51][55][56]

See also

Notes
  1. Originally published in French in Catéchisme de l'Église Catholique. Tours/Paris: Mame/Plon. 1992. p. 584. ISBN 2-266-00585-5. Ils ne choisissent pas leur condition homosexuelle; elle constitue pour la plupart d'entre eux une épreuve See "Modifications from the Edito Typica". Saint Charles Borromeo Catholic Church website/Amministrazione Del Patrimonio Della Sede Apostolica. 2009. Retrieved 11 May 2012. and James Martin, S.J. (12 January 2012). "Respect, Compassion and Sensitivity". blog. America. Retrieved 11 May 2012.

References
  1. Jung 2008, p. 192.
  2. Stewart 2003, p. 184
  3. "Chastity and homosexuality". Catechism of the Catholic Church - Article 6: The sixth commandment. Vatican.va. 29 October 1951. Retrieved 11 February 2013.
  4. "Catechism of the Catholic Church, 2358-2359". Scborromeo.org. 29 October 1951. Retrieved 5 December 2011.
  5. Reid, Jr., Charles J. (October 30, 2013). "Let's Banish Talk About 'Intrinsic Disorder'". Huffington Post. Retrieved July 18, 2018.
  6. Nichols, Arland K. (August 27, 2014). "The Meaning of "Objectively Disordered"". Crisis magazine. Retrieved July 18, 2018.
  7. "Pastoral provision at the Church of Our Lady of the Assumption". Diocese of Westminster. 28 February 2012. Retrieved July 16, 2018.
  8. O'Rourke, Kevin D. (1999). Medical Ethics. Georgetown University Press. p. 199. ISBN 978-0-87840722-4.
  9. Jung 2008, p. 193.
  10. Michael L. Coulter, Richard S. Myers, Joseph A. Varacalli (editors), Encyclopedia of Catholic Social Thought, Social Science, and Social Policy: Supplement (Scarecrow Press 2012 ISBN 978-0-81088266-9), p. 273
  11. Allen, Jr., John L. (20 October 2015). "Why the Synod of Bishops is more than Rock'em Sock'em Robots". Crux. Retrieved 20 October 2015.
  12. Robert J. Dempsey, "The Catholic Church's Teaching about Same-Sex Marriage" in The Linacre Quarterly, vol 75 (2008), p. 77
  13. Jung 2008, p. 194.
  14. "CCC, 2358". Vatican.va. Retrieved 29 July 2019.
  15. "CCC, 2332". Vatican.va. Retrieved 29 July 2019.
  16. Jung 2008, p. 197.
  17. "Persona Humana - Declaration on Certain Questions Concerning Sexual Ethics". www.vatican.va.
  18. "Epistula de pastorali personarum homosexualium cura, d. 1 m. Octobris a. 1986, Congregatio pro Doctrina Fidei". www.vatican.va.
  19. John L. Allen, Benedict XVI: A Biography, Continuum, 2005, p201
  20. Gramick, Jeannine; Nugent, Robert (1988). The Vatican and homosexuality: reactions to the "Letter to the bishops of the Catholic Church on the pastoral care of homosexual persons". Crossroad. p. 112.
  21. Scarnecchia, D. Brian (2010). Bioethics, Law, and Human Life Issues. Scarecrow Press. ISBN 978-0-81087423-7.
  22. Congregation for the Doctrine of the Faith, Letter on the Pastoral Care of Homosexual Persons, 1 October 1986
  23. Grabowski, John S. (2003). Sex and Virtue: An Introduction to Sexual Ethics. Catholic University of America Press.
  24. Primiano, Leonard Norman. "The gay god of the city: the emergence of the gay and lesbian ethnic parish". Gay religion. Rowman Altamira. p. 10.
  25. Gillis, Chester (2013). Roman Catholicism in America. Columbia University Press. p. 178.
  26. Peddicord, Richard (1996). Gay and Lesbian Rights: A Question - Sexual Ethics Or Social Justice?. Rowman and Littlefield. p. viii.
  27. Weaver, Mary Jo (1999). "Resisting Traditional Catholic Sexual Teaching: Pro-Choice Advocacy and Homosexual Support Groups". What's Left? Liberal American Catholics. Indiana University Press. p. 100.
  28. McNeill, The Church and the Homosexual, 4th ed, p154
  29. Dillon, Michele (1999). Catholic Identity. Cambridge University Press. p. 59. ISBN 978-0-52163959-0.
  30. Kowalewski, Mark R. (1994). All Things to All People. SUNY Press. p. 47. ISBN 978-0-79141778-2.
  31. "Some Considerations Concerning the Catholic Response to Legislative Proposals on the Non-Discrimination of Homosexual Persons", Congregation for the Doctrine of the Faith. July 1992.
  32. John L. Allen 2005, p. 202
  33. John L. Allen 2005, p. 203
  34. Erdő, Péter (13 October 2014). "Eleventh General Assembly: "Relatio post disceptationem" of the General Rapporteur". Holy See Press Office. Retrieved 27 October 2014.
  35. Grindley, Lucas (16 December 2013). "The Advocate's Person of the Year 2013". The Advocate Magazine. Retrieved 3 June 2015.
  36. Krever, Mick (15 October 2014). "Cardinal hails 'welcoming' language on homosexuals". CNN. Retrieved 10 January 2015.
  37. Winfield, Nicole (14 October 2014). "Conservative bishops dismayed by opening to gays". Crux. Retrieved 20 October 2014.
  38. Mckenna, Josephine (13 October 2014). "Vatican stuns Catholic world with greater openness toward gays and lesbians". Crux. Retrieved 20 October 2014.
  39. Boorstein, Michelle (13 October 2014). "Church must show more compassion, respect for same-sex couples, Vatican document says". The Washington Post. Retrieved 20 October 2014.
  40. Allen, Jr., John L. (7 October 2015). "Pope Francis is playing with house money in betting on the 2015 Synod". Crux. Retrieved 7 October 2015.
  41. McElwee, Joshua J. (6 October 2015). "Vatican: Pope reminded Synod that divorced and remarried not only issue". National Catholic Reporter. Retrieved 6 October 2015.
  42. Allen Jr.; John L. (7 October 2015). "Archbishop Coleridge says synod 65/35 against Communion for the divorced and remarried". Crux. Retrieved 8 October 2015.
  43. O'Loughlin, Michael J.; San Martín, Inés (24 October 2015). "Bishops: Integrate remarried Catholics into Church life". Crux. Retrieved 24 October 2015.
  44. "Catholic Herald, "German bishop suggests blessing same-sex unions"(22 January 2018) - http://catholicherald.co.uk/news/2018/01/12/german-bishop-suggests-blessing-same-sex-unions/
  45. Wimmer, Anian (February 7, 2018). "Cardinal Marx discusses blessings for same-sex couples". Catholic News Agency.
  46. "In Midst of Debate, Austrian Parishes Bless Same-Gender Couples' Love - New Ways Ministry". 15 February 2018. Retrieved 27 July 2018.
  47. Richard Scorer, "Betrayed: The English Catholic Church and the sex abuse crisis", Biteback, 2014, p20
  48. "Cardinal Basil Hume, "A note on the teaching of the Catholic Church on homosexuality", April 1977" (PDF). Archived from the original (PDF) on 2015-10-28. Retrieved 2018-03-13.
  49. National Conference of Catholic Bishops, To Live in Christ Jesus: A Pastoral Reflection on the Moral Life, 1976, p. 19
  50. Human Sexuality: A Catholic Perspective for Education and Lifelong Learning, 1991, p. 55
  51. United States Conference of Catholic Bishops, Always Our Children: A pastoral message to parents of homosexual children and suggestions for pastoral ministers
  52. Cornwell, John (2001). Breaking Faith: The Pope, the People and the Fate of Catholicism. Viking.
  53. "Book Review: Building a Bridge: How the Catholic Church and the LGBT Community Can Enter into a Relationship of Respect, Compassion and Sensitivity. By James Marin, SJ". Theological Studies. 79 (1): 212–14. March 2018. doi:10.1177/0040563917746277s. Retrieved July 14, 2020.
  54. Culver, Virginia (August 9, 2000). "Priests warned on gay Masses". Denver Post. Retrieved July 14, 2020.
  55. Siker, Jeffrey S. (November 2006). Homosexuality and Religion: An Encyclopedia. Greenwood Press. p. 54. ISBN 978-0-313-01431-4. Retrieved 25 May 2020.
  56. Smith 1998, p. 164.

Works cited
  • Jung, Patricia Beattie (2008). Siker, Jeffrey S. (ed.). Homosexuality and Religion. Greenwood Publishing Group. ISBN 0313330883.
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