On the Pastoral
Care of Homosexual Persons
Letter to the Bishops of the Catholic
Church
Congregation for the Doctrine of the Faith
October 1, 1986
1. The issue of homosexuality and the moral
evaluation of homosexual acts have increasingly become a matter of
public debate, even in Catholic circles. Since this debate often
advances arguments and makes assertions inconsistent with the teaching
of the Catholic Church, it is quite rightly a cause for concern to all
engaged in the pastoral ministry, and this Congregation has judged it to
be of sufficiently grave and widespread importance to address to the
Bishops of the Catholic Church this Letter on the Pastoral Care of
Homosexual Persons.
2. Naturally, an exhaustive treatment of this
complex issue cannot be attempted here, but we will focus our reflection
within the distinctive context of the Catholic moral perspective. It is
a perspective which finds support in the more secure findings of the
natural sciences, which have their own legitimate and proper methodology
and field of inquiry.
However, the Catholic moral viewpoint is
founded on human reason illumined by faith and is consciously motivated
by the desire to do the will of God our Father. The Church is thus in a
position to learn from scientific discovery but also to transcend the
horizons of science and to be confident that her more global vision does
greater justice to the rich reality of the human person in his spiritual
and physical dimensions, created by God and heir, by grace, to eternal
life.
It is within this context, then, that it can be
clearly seen that the phenomenon of homosexuality, complex as it is, and
with its many consequences for society and ecclesial life, is a proper
focus for the Church's pastoral care. It thus requires of her ministers
attentive study, active concern and honest, theologically well-balanced
counsel.
3. Explicit treatment of the problem was given
in this Congregation's
"Declaration on Certain Questions Concerning
Sexual Ethics" of December 29, 1975.
That document stressed the duty of trying to understand the homosexual
condition and noted that culpability for homosexual acts should only be
judged with prudence. At the same time the Congregation took note of the
distinction commonly drawn between the homosexual condition or tendency
and individual homosexual actions. These were described as deprived of
their essential and indispensable finality, as being "intrinsically
disordered", and able in no case to be approved of (cf. n. 8, sect. 4).
In the discussion which followed the
publication of the Declaration, however, an overly benign interpretation
was given to the homosexual condition itself, some going so far as to
call it neutral, or even good. Although the particular inclination of
the homosexual person is not a sin, it is a more or less strong tendency
ordered toward an intrinsic moral evil; and thus the inclination itself
must be seen as an objective disorder.
Therefore special concern and pastoral
attention should be directed toward those who have this condition, lest
they be led to believe that the living out of this orientation in
homosexual activity is a morally acceptable option. It is not.
4. An essential dimension of authentic pastoral
care is the identification of causes of confusion regarding the Church's
teaching. One is a new exegesis of Sacred Scripture which claims
variously that Scripture has nothing to say on the subject of
homosexuality, or that it somehow tacitly approves of it, or that all of
its moral injunctions are so culture-bound that they are no longer
applicable to contemporary life. These views are gravely erroneous and
call for particular attention here.
5. It is quite true that the Biblical
literature owes to the different epochs in which it was written a good
deal of its varied patterns of thought and expression (Dei Verbum 12).
The Church today addresses the Gospel to a world which differs in many
ways from ancient days. But the world in which the New Testament was
written was already quite diverse from the situation in which the Sacred
Scriptures of the Hebrew People had been written or compiled, for
example.
What should be noticed is that, in the presence
of such remarkable diversity, there is nevertheless a clear consistency
within the Scriptures themselves on the moral issue of homosexual
behaviour. The Church's doctrine regarding this issue is thus based, not
on isolated phrases for facile theological argument, but on the solid
foundation of a constant Biblical testimony. The community of faith
today, in unbroken continuity with the Jewish and Christian communities
within which the ancient Scriptures were written, continues to be
nourished by those same Scriptures and by the Spirit of Truth whose Word
they are. It is likewise essential to recognize that the Scriptures are
not properly understood when they are interpreted in a way which
contradicts the Church's living Tradition. To be correct, the
interpretation of Scripture must be in substantial accord with that
Tradition.
The Vatican Council II in Dei Verbum 10, put it
this way: "It is clear, therefore, that in the supremely wise
arrangement of God, sacred Tradition, sacred Scripture, and the
Magisterium of the Church are so connected and associated that one of
them cannot stand without the others. Working together, each in its own
way under the action of the one Holy Spirit, they all contribute
effectively to the salvation of souls". In that spirit we wish to
outline briefly the Biblical teaching here.
6. Providing a basic plan for understanding
this entire discussion of homosexuality is the theology of creation we
find in Genesis. God, in his infinite wisdom and love, brings into
existence all of reality as a reflection of his goodness. He fashions
mankind, male and female, in his own image and likeness. Human beings,
therefore, are nothing less than the work of God himself; and in the
complementarity of the sexes, they are called to reflect the inner unity
of the Creator. They do this in a striking way in their cooperation with
him in the transmission of life by a mutual donation of the self to the
other.
In Genesis 3, we find that this truth about
persons being an image of God has been obscured by original sin. There
inevitably follows a loss of awareness of the covenantal character of
the union these persons had with God and with each other. The human body
retains its "spousal significance" but this is now clouded by sin. Thus,
in Genesis 19:1-11, the deterioration due to sin continues in the story
of the men of Sodom. There can be no doubt of the moral judgement made
there against homosexual relations. In Leviticus 18:22 and 20:13, in the
course of describing the conditions necessary for belonging to the
Chosen People, the author excludes from the People of God those who
behave in a homosexual fashion.
Against the background of this exposition of
theocratic law, an eschatological perspective is developed by St. Paul
when, in I Cor 6:9, he proposes the same doctrine and lists those who
behave in a homosexual fashion among those who shall not enter the
Kingdom of God.
In Romans 1:18-32, still building on the moral
traditions of his forebears, but in the new context of the confrontation
between Christianity and the pagan society of his day, Paul uses
homosexual behaviour as an example of the blindness which has overcome
humankind. Instead of the original harmony between Creator and
creatures, the acute distortion of idolatry has led to all kinds of
moral excess. Paul is at a loss to find a clearer example of this
disharmony than homosexual relations. Finally, I Timothy 1, in full
continuity with the Biblical position, singles out those who spread
wrong doctrine and in verse 10 explicitly names as sinners those who
engage in homosexual acts.
7. The Church, obedient to the Lord who founded
her and gave to her the sacramental life, celebrates the divine plan of
the loving and live-giving union of men and women in the sacrament of
marriage. It is only in the marital relationship that the use of the
sexual faculty can be morally good. A person engaging in homosexual
behaviour therefore acts immorally.
To chose someone of the same sex for one's
sexual activity is to annul the rich symbolism and meaning, not to
mention the goals, of the Creator's sexual design. Homosexual activity
is not a complementary union, able to transmit life; and so it thwarts
the call to a life of that form of self-giving which the Gospel says is
the essence of Christian living. This does not mean that homosexual
persons are not often generous and giving of themselves; but when they
engage in homosexual activity they confirm within themselves a
disordered sexual inclination which is essentially self-indulgent.
As in every moral disorder, homosexual activity
prevents one's own fulfillment and happiness by acting contrary to the
creative wisdom of God. The Church, in rejecting erroneous opinions
regarding homosexuality, does not limit but rather defends personal
freedom and dignity realistically and authentically understood.
8. Thus, the Church's teaching today is in
organic continuity with the Scriptural perspective and with her own
constant Tradition. Though today's world is in many ways quite new, the
Christian community senses the profound and lasting bonds which join us
to those generations who have gone before us, "marked with the sign of
faith".
Nevertheless, increasing numbers of people
today, even within the Church, are bringing enormous pressure to bear on
the Church to accept the homosexual condition as though it were not
disordered and to condone homosexual activity. Those within the Church
who argue in this fashion often have close ties with those with similar
views outside it. These latter groups are guided by a vision opposed to
the truth about the human person, which is fully disclosed in the
mystery of Christ. They reflect, even if not entirely consciously, a
materialistic ideology which denies the transcendent nature of the human
person as well as the supernatural vocation of every individual.
The Church's ministers must ensure that
homosexual persons in their care will not be misled by this point of
view, so profoundly opposed to the teaching of the Church. But the risk
is great and there are many who seek to create confusion regarding the
Church's position, and then to use that confusion to their own
advantage.
9. The movement within the Church, which takes
the form of pressure groups of various names and sizes, attempts to give
the impression that it represents all homosexual persons who are
Catholics. As a matter of fact, its membership is by and large
restricted to those who either ignore the teaching of the Church or seek
somehow to undermine it. It brings together under the aegis of
Catholicism homosexual persons who have no intention of abandoning their
homosexual behaviour. One tactic used is to protest that any and all
criticism of or reservations about homosexual people, their activity and
lifestyle, are simply diverse forms of unjust discrimination.
There is an effort in some countries to
manipulate the Church by gaining the often well-intentioned support of
her pastors with a view to changing civil-statutes and laws. This is
done in order to conform to these pressure groups' concept that
homosexuality is at least a completely harmless, if not an entirely
good, thing. 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.
The Church can never be so callous. It is true
that her clear position cannot be revised by pressure from civil
legislation or the trend of the moment. But she is really concerned
about the many who are not represented by the pro-homosexual movement
and about those who may have been tempted to believe its deceitful
propaganda. She is also aware that the view that homosexual activity is
equivalent to, or as acceptable as, the sexual expression of conjugal
love has a direct impact on society's understanding of the nature and
rights of the family and puts them in jeopardy.
10. It is deplorable that homosexual persons
have been and are the object of violent malice in speech or in action.
Such treatment deserves condemnation from the Church's pastors wherever
it occurs. It reveals a kind of disregard for others which endangers the
most fundamental principles of a healthy society. The intrinsic dignity
of each person must always be respected in word, in action and in law.
But the proper reaction to crimes committed
against homosexual persons should not be to claim that the homosexual
condition is not disordered. When such a claim is made and when
homosexual activity is consequently condoned, or when civil legislation
is introduced to protect behavior to which no one has any conceivable
right, neither the Church nor society at large should be surprised when
other distorted notions and practices gain ground, and irrational and
violent reactions increase.
11. It has been argued that the homosexual
orientation in certain cases is not the result of deliberate choice; and
so the homosexual person would then have no choice but to behave in a
homosexual fashion. Lacking freedom, such a person, even if engaged in
homosexual activity, would not be culpable.
Here, the Church's wise moral tradition is
necessary since it warns against generalizations in judging individual
cases. In fact, circumstances may exist, or may have existed in the
past, which would reduce or remove the culpability of the individual in
a given instance; or other circumstances may increase it. What is at all
costs to be avoided is the unfounded and demeaning assumption that the
sexual behaviour of homosexual persons is always and totally compulsive
and therefore inculpable. What is essential is that the fundamental
liberty which characterizes the human person and gives him his dignity
be recognized as belonging to the homosexual person as well. As in every
conversion from evil, the abandonment of homosexual activity will
require a profound collaboration of the individual with God's liberating
grace.
12. What, then, are homosexual persons to do
who seek to follow the Lord? Fundamentally, they are called to enact the
will of God in their life by joining whatever sufferings and
difficulties they experience in virtue of their condition to the
sacrifice of the Lord's Cross. That Cross, for the believer, is a
fruitful sacrifice since from that death come life and redemption. While
any call to carry the cross or to understand a Christian's suffering in
this way will predictably be met with bitter ridicule by some, it should
be remembered that this is the way to eternal life for all who follow
Christ.
It is, in effect, none other than the teaching
of Paul the Apostle to the Galatians when he says that the Spirit
produces in the lives of the faithful "love, joy, peace, patience,
kindness, goodness, trustfulness, gentleness and self-control" (5:22)
and further (5:24), "You cannot belong to Christ unless you crucify all
self-indulgent passions and desires."
It is easily misunderstood, however, if it is
merely seen as a pointless effort at self-denial. The Cross is a denial
of self, but in service to the will of God himself who makes life come
from death and empowers those who trust in him to practise virtue in
place of vice.
To celebrate the Paschal Mystery, it is
necessary to let that Mystery become imprinted in the fabric of daily
life. To refuse to sacrifice one's own will in obedience to the will of
the Lord is effectively to prevent salvation. Just as the Cross was
central to the expression of God's redemptive love for us in Jesus, so
the conformity of the self-denial of homosexual men and women with the
sacrifice of the Lord will constitute for them a source of self-giving
which will save them from a way of life which constantly threatens to
destroy them.
Christians who are homosexual are called, as
all of us are, to a chaste life. As they dedicate their lives to
understanding the nature of God's personal call to them, they will be
able to celebrate the Sacrament of Penance more faithfully and receive
the Lord's grace so freely offered there in order to convert their lives
more fully to his Way.
13. We recognize, of course, that in great
measure the clear and successful communication of the Church's teaching
to all the faithful, and to society at large, depends on the correct
instruction and fidelity of her pastoral ministers. The Bishops have the
particularly grave responsibility to see to it that their assistants in
the ministry, above all the priests, are rightly informed and personally
disposed to bring the teaching of the Church in its integrity to
everyone.
The characteristic concern and good will
exhibited by many clergy and religious in their pastoral care for
homosexual persons is admirable, and, we hope, will not diminish. Such
devoted ministers should have the confidence that they are faithfully
following the will of the Lord by encouraging the homosexual person to
lead a chaste life and by affirming that person's God-given dignity and
worth.
14. With this in mind, this Congregation wishes
to ask the Bishops to be especially cautious of any programmes which may
seek to pressure the Church to change her teaching, even while claiming
not to do so. A careful examination of their public statements and the
activities they promote reveals a studied ambiguity by which they
attempt to mislead the pastors and the faithful. For example, they may
present the teaching of the Magisterium, but only as if it were an
optional source for the formation of one's conscience. Its specific
authority is not recognized. Some of these groups will use the word
"Catholic" to describe either the organization or its intended members,
yet they do not defend and promote the teaching of the Magisterium;
indeed, they even openly attack it. While their members may claim a
desire to conform their lives to the teaching of Jesus, in fact they
abandon the teaching of his Church. This contradictory action should not
have the support of the Bishops in any way.
15. We encourage the Bishops, then, to provide
pastoral care in full accord with the teaching of the Church for
homosexual persons of their dioceses. No authentic pastoral programme
will include organizations in which homosexual persons associate with
each other without clearly stating that homosexual activity is immoral.
A truly pastoral approach will appreciate the need for homosexual
persons to avoid the near occasions of sin.
We would heartily encourage programmes where
these dangers are avoided. But we wish to make it clear that departure
from the Church's teaching, or silence about it, in an effort to provide
pastoral care is neither caring nor pastoral. Only what is true can
ultimately be pastoral. The neglect of the Church's position prevents
homosexual men and women from receiving the care they need and deserve.
An authentic pastoral programme will assist
homosexual persons at all levels of the spiritual life: through the
sacraments, and in particular through the frequent and sincere use of
the sacrament of Reconciliation, through prayer, witness, counsel and
individual care. In such a way, the entire Christian community can come
to recognize its own call to assist its brothers and sisters, without
deluding them or isolating them.
16. From this multi-faceted approach there are
numerous advantages to be gained, not the least of which is the
realization that a homosexual person, as every human being, deeply needs
to be nourished at many different levels simultaneously.
The human person, made in the image and
likeness of God, can hardly be adequately described by a reductionist
reference to his or her sexual orientation. Every one living on the face
of the earth has personal problems and difficulties, but challenges to
growth, strengths, talents and gifts as well. Today, the Church provides
a badly needed context for the care of the human person when she refuses
to consider the person as a "heterosexual" or a "homosexual" and insists
that every person has a fundamental Identity: the creature of God, and
by grace, his child and heir to eternal life.
17. In bringing this entire matter to the
Bishops' attention, this Congregation wishes to support their efforts to
assure that the teaching of the Lord and his Church on this important
question be communicated fully to all the faithful.
In light of the points made above, they should
decide for their own dioceses the extent to which an intervention on
their part is indicated. In addition, should they consider it helpful,
further coordinated action at the level of their National Bishops'
Conference may be envisioned.
In a particular way, we would ask the Bishops
to support, with the means at their disposal, the development of
appropriate forms of pastoral care for homosexual persons. These would
include the assistance of the psychological, sociological and medical
sciences, in full accord with the teaching of the Church.
They are encouraged to call on the assistance
of all Catholic theologians who, by teaching what the Church teaches,
and by deepening their reflections on the true meaning of human
sexuality and Christian marriage with the virtues it engenders, will
make an important contribution in this particular area of pastoral care.
The Bishops are asked to exercise special care
in the selection of pastoral ministers so that by their own high degree
of spiritual and personal maturity and by their fidelity to the
Magisterium, they may be of real service to homosexual persons,
promoting their health and well-being in the fullest sense. Such
ministers will reject theological opinions which dissent from the
teaching of the Church and which, therefore, cannot be used as
guidelines for pastoral care.
We encourage the Bishops to promote appropriate
catechetical programmes based on the truth about human sexuality in its
relationship to the family as taught by the Church. Such programmes
should provide a good context within which to deal with the question of
homosexuality.
This catechesis would also assist those
families of homosexual persons to deal with this problem which affects
them so deeply.
All support should be withdrawn from any
organizations which seek to undermine the teaching of the Church, which
are ambiguous about it, or which neglect it entirely. Such support, or
even the semblance of such support, can be gravely misinterpreted.
Special attention should be given to the practice of scheduling
religious services and to the use of Church buildings by these groups,
including the facilities of Catholic schools and colleges. To some, such
permission to use Church property may seem only just and charitable; but
in reality it is contradictory to the purpose for which these
institutions were founded, it is misleading and often scandalous.
In assessing proposed legislation, the Bishops
should keep as their uppermost concern the responsibility to defend and
promote family life.
18. The Lord Jesus promised, "You shall know
the truth and the truth shall set you free" (Jn. 8:32). Scripture bids
us speak the truth in love (cf. Eph. 4:15). The God who is at once truth
and love calls the Church to minister to every man, woman and child with
the pastoral solicitude of our compassionate Lord. It is in this spirit
that we have addressed this Letter to the Bishops of the Church, with
the hope that it will be of some help as they care for those whose
suffering can only be intensified by error and lightened by truth.
During an audience granted to the
undersigned Prefect, His Holiness, Pope John Paul II, approved this
Letter, adopted in an ordinary session of the Congregation for the
Doctrine of the Faith, and ordered it to be published.
Given at Rome, 1 October 1986.
JOSEPH CARDINAL RATZINGER
Prefect
ALBERTO BOVONE
Titular Archbishop of Caesarea in Numidia
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