Letter of the Congregation for the Doctrine of the Faith on the Pastoral Care of Homosexual Persons
Foundation: Congregation for the Doctrine of the Faith.
source : Holy See.
language original: Latin.
Copyright the Latin original: No.
English translation: Holy See.
Copyright of the Spanish translation: No.
Date: 1 October 1986.
Checked on 12 August 2018.
1. The issue of homosexuality and the ethical judgement of homosexual acts has increasingly become the subject of public discussion , even in Catholic circles. In this discussion, arguments are frequently put forward and positions are expressed which are not in conformity with the teaching of the Catholic Church and which give rise to justified concern on the part of all those engaged in pastoral ministry. Consequently, this Congregation has considered the problem so serious and widespread that it justifies the present Letter, addressed to all the Bishops of the Catholic Church, on the Pastoral Care of Homosexual Persons.
2. Here, of course, it is not possible to undertake an exhaustive development of such a complex problem; rather, attention will be focused on the specific context of the Catholic moral perspective. This is also supported by the reliable results of the human sciences, which, in turn, have their own object and method, which enjoy legitimate autonomy.
The position of Catholic morality is founded on human reason enlightened by faith and consciously guided by the attempt to do the will of God, our Father. In this way the Church is in a position not only to learn from scientific discoveries, but also to transcend their horizon; she is certain that her more complete vision respects the complex reality of the human person who, in his spiritual and corporeal dimensions, has been created by God and, by his grace, called to be heir of eternal life.
Only in this context, therefore, can it be clearly understood in what sense the phenomenon of homosexuality, with its multiple dimensions and its effects on society and on ecclesial life, is a problem which properly concerns the pastoral concern of the Church. It therefore requires of its ministers an attentive study, a concrete commitment and an honest, theologically balanced reflection.
3. In the "Declaration on Certain Questions of Sexual Ethics" of 29 December 1975, the Congregation for the Doctrine of the Faith had already explicitly dealt with this problem. That Declaration stressed the duty to seek to understand the homosexual condition and noted how the culpability of homosexual acts should be judged with prudence. At the same time, the Congregation took into account the distinction commonly made between homosexual status or tendency and homosexual acts. The latter were described as acts which are deprived of their essential and indispensable purpose, as "intrinsically disordered" and which can in no case receive approval (cf. n. 8, par. 4).
However, in the discussion that followed the publication of the Declaration, excessively benevolent interpretations of the homosexual condition itself were proposed, to the point that some even dared to define it as indifferent or simply good. On the contrary, it is necessary to specify that the particular inclination of the homosexual person, although not in itself a sin, nevertheless constitutes a tendency, more or less strong, towards an intrinsically evil behaviour from the moral point of view. For this reason the inclination itself must be considered as objectively disordered.
Those who find themselves in this condition should therefore be the object of particular pastoral solicitude, so that they do not come to believe that the concrete realisation of such a tendency in homosexual relations is a morally acceptable option.
4. One of the essential dimensions of genuine pastoral care is the identification of the causes that have created confusion in relation to the Church's teaching. Among these is a new exegesis of the Sacred Scripture, according to which the Bible would either have nothing to say about the problem of homosexuality, or would even give it in some way a tacit approval, or would finally offer moral prescriptions so culturally and historically conditioned that they could no longer be applied to contemporary life. Such seriously erroneous and misleading views therefore require special vigilance.
5. It is true that biblical literature owes much of its pattern of thought and expression to the various epochs in which it was written (cf. Dei Verbum, n. 12). Indeed, the Church today proclaims the Gospel to a world which is very different from the ancient one. On the other hand, the world in which the New Testament was written was already significantly different, for example, from the situation in which the Holy Scriptures of the Hebrew people were written or edited.
However, it should be noted that, even in the context of such diversity B , there is evident consistency within the Scriptures themselves on homosexual behaviour. Thus the Church's teaching on this point is not based solely on isolated phrases, from which debatable theological arguments can be drawn, but rather on the solid foundation of a consistent biblical witness. The present community of faith, 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 of which they are the Word. It is also essential to recognise that sacred texts are not truly understood when they are interpreted in a way that contradicts the living Tradition of the Church. The interpretation of Scripture, to be correct, must be in effective agreement with this Tradition.
The Second Vatican Council expresses itself in this regard as follows: "It is evident, therefore, that Sacred Tradition, Sacred Scripture and the Magisterium of the Church, according to God's most wise design, are interwoven and united in such a way that they have no consistency one without the other, and that together, each in its own way, under the action of the Holy Spirit, they contribute efficaciously to the salvation of souls"(Dei Verbum, n. 10). In the light of these affirmations, the biblical teaching in this regard is now briefly outlined.
6. The theology of creation, present in the book of Genesis, provides the fundamental point of view for a proper understanding of the problems posed by homosexuality. God, in his infinite wisdom and omnipotent love, calls all creation into existence as a reflection of his goodness. He creates man in his image and likeness as male and female. Human beings, therefore, are God's creatures, called to reflect, in the complementarity of the sexes, the inner unity of the Creator. They fulfil this task in a unique way when they cooperate with Him in the transmission of life through mutual spousal self-giving.
The third chapter of Genesis sample shows how this truth about the human person as the image of God was obscured by original sin. This inevitably leads to a loss of awareness of the covenantal character of the union of human persons with God and with each other. Although the human body still retains its "nuptial significance", it is now obscured by sin. Thus the deterioration due to sin continues to unfold in the story of the men of Sodom (cf. Genesis 19, 1-11). There can be no doubt about the moral judgement expressed there against homosexual relations. In Leviticus 18, 22 and 20, 13, when indicating the necessary conditions for belonging to the chosen people, the author excludes from God's people those who engage in homosexual behaviour.
Against the backdrop of this theocratic legislation, St Paul develops an eschatological perspective, in which he again proposes the same doctrine, also classifying those who work as homosexuals among those who will not enter the kingdom of God (cf. 1 Cor 6:9). In another passage of his epistolary, basing himself on the moral traditions of his ancestors, but placing himself in the new context of the confrontation between Christianity and the pagan society of his time, he presents homosexual behaviour as an example of the blindness into which humanity has fallen. By supplanting the original harmony between the Creator and creatures, the grave deviation of idolatry has led to all sorts of excesses in the moral field. St. Paul finds the clearest example of this deviation precisely in homosexual relations (cf. Rom 1:18-32). Finally, in perfect continuity with biblical teaching, in the catalogue of those who act contrary to sound doctrine, those who engage in homosexual acts are explicitly mentioned as sinners (cf. 1 Tim 1:10).
7. The Church, obedient to the Lord who founded her and enriched her with the gift of sacramental life, celebrates in the sacrament of marriage the divine plan of the union of man and woman, a union of love and capable of giving life. Only in the conjugal relationship can the use of sexual School be morally right. Therefore, a person who behaves in a homosexual manner acts immorally.
Opting for sexual activity with a person of the same sex is tantamount to nullifying the rich symbolism and meaning, not to speak of the ends, of the Creator's design in relation to sexual reality. Homosexual activity does not express a complementary union, capable of transmitting life, and therefore contradicts the vocation to an existence lived in that form of self-giving which, according to the Gospel, is the very essence of Christian life. This does not mean that homosexual persons are often not generous and self-giving, but when they engage in homosexual activity they reinforce within themselves a disordered sexual inclination, itself characterised by self-indulgence.
As with any other moral disorder, homosexual activity impedes self-fulfilment and happiness because it is contrary to God's creative wisdom. The Church, when she rejects erroneous doctrines concerning homosexuality, does not limit but rather defends the freedom and dignity of the person, understood realistically and authentically.
8. The teaching of the Church today is therefore in organic continuity with the vision of Sacred Scripture and with the constant tradition. Even if today's world in many respects has truly changed, the Christian community is aware of the deep and lasting bond that unites it to the generations that have preceded it "in the sign of faith".
Today, however, an increasing number of people, even within the Church, are exerting very strong pressure to lead the Church to accept homosexuality as if it were not disordered and to legitimise homosexual acts. Those within the faith community who push in this direction often have close links with those outside it. However, these outside groups are driven by a vision opposed to the truth about the human person, which has been fully revealed to us in the mystery of Christ. Although not in a fully conscious way, they manifest a materialistic ideology which denies the transcendent nature of the human person, as well as the supernatural vocation of every individual.
Church ministers must take care that homosexual persons entrusted to their care are not led astray by these views, which are so profoundly opposed to the teaching of the Church. The risk is great, however, and there are many who seek to create confusion about the Church's position and to exploit this confusion for their own ends.
9. Within the Church there has also formed a tendency, consisting of pressure groups with various names and varying breadth, which attempts to claim to represent all homosexual persons who are Catholic. But the fact is that its followers are generally people who either ignore the Church's teaching or seek to subvert it in some way. It is a matter of keeping homosexual people who have no intention of abandoning their homosexual behaviour under the umbrella of Catholicism. One of the tactics used is to claim, in a tone of protest, that any criticism, or reservation in relation to homosexual people, their activity and their lifestyle, is simply a form of unjust discrimination.
In some nations, therefore, a real and proper attempt is being made to manipulate the Church by winning the support of its pastors, often in good faith, in an effort to change the rules of civil legislation. The aim of such action is to conform this legislation to the conception of these pressure groups, for whom homosexuality is, if not entirely good, at least a perfectly harmless reality. Although the practice of homosexuality seriously threatens the lives and well-being of a large number of people, the supporters of this trend do not desist from their actions and refuse to take into consideration the proportions of the risk involved.
The Church cannot but be concerned about all this and therefore maintains her clear position on the matter, which cannot be changed by the pressure of civil legislation or the fashion of the moment. She is also sincerely concerned about the many people who do not feel represented by the pro-homosexual movements and those who might be tempted to believe their misleading propaganda. The Church is aware that the view that homosexual activity would be equivalent, or at least equally acceptable, as the sexual expression of conjugal love has a direct impact on society's conception of the nature and rights of the family, seriously endangering them.
10. It is to be strongly deplored that homosexual persons have been and still are the object of malevolent expressions and violent actions. Such behaviour deserves the condemnation of the pastors of the Church, wherever it occurs. They reveal a lack of respect for others, which harms the elementary principles on which healthy civil coexistence is based. The dignity proper to every person must always be respected in words, actions and legislation.
However, just reaction to the injustices done to homosexual persons can in no way lead to the assertion that the homosexual condition is not disordered. When such a claim is accepted and homosexual activity is therefore accepted as good, or when civil legislation is introduced to protect behaviour to which no one can claim any right, neither the Church nor society as a whole should then be surprised if other twisted views and practices gain ground and irrational and violent behaviour increases.
11. Some argue that the homosexual tendency, in certain cases, is not the result of a deliberate choice and that the homosexual person has no alternative, but is forced to behave in a homosexual manner. As a consequence it is claimed that the person, not being truly free, would act without guilt in such cases.
In this regard it is necessary to refer again to the wise moral tradition of the Church, which warns against generalisations in the judgement of particular cases. In fact, in a given case, circumstances may have existed in the past or may still exist which reduce or even remove the guilt of the individual; other circumstances, on the contrary, may increase it. In any case, the unfounded and humiliating assumption that the homosexual behaviour of homosexual persons is always and entirely subject to coercion and therefore without guilt must be avoided. In reality, the fundamental freedom that characterises the human person and confers his or her particular dignity must also be recognised in the case of persons with homosexual tendencies. As in every conversion from evil, it is thanks to this freedom that human effort, enlightened and sustained by God's grace, can enable them to avoid homosexual activity.
12. What then should a homosexual person who seeks to follow the Lord do? Substantially, such persons are called to do the will of God in their lives, uniting to the sacrifice of the Lord's cross every suffering and hardship they may experience because of their condition. For the believer the cross is a fruitful sacrifice, since from that death comes life and redemption. Even if any invitation to bear the cross or to understand the Christian's suffering in this way is likely to be scoffed at by some, it should be remembered that this is the way of salvation for all who are followers of Christ.
This is nothing else, in fact, than the teaching of the apostle Paul to the Galatians, when he says that the Spirit produces in the life of the believer: "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" and further: "You cannot belong to Christ without crucifying the flesh with its passions and desires" (Gal 5, 22. 24).
This invitation, however, is misinterpreted when it is seen only as a futile effort of self-Withdrawal. The cross certainly constitutes a Withdrawal of self, but in the withdrawal in the will of that God who from death brings forth life and enables those who put their trust in Him to practise virtue in exchange for vice.
The Paschal Mystery is truly celebrated only if it is allowed to permeate the fabric of daily life. To refuse to sacrifice one's own will in obedience to the will of the Lord is in fact to place an obstacle to salvation. Just as the Cross is the centre of the manifestation of God's redemptive love for us in Jesus, so the conformity of homosexual men and women's self-Withdrawal conformity to the Lord's sacrifice will constitute for them a self-giving source that will save them from a way of life that continually threatens to destroy them.
Homosexual persons, like other Christians, are called to live chastity. If they devote themselves assiduously to understanding the nature of God's personal call to them, they will be in a position to celebrate more faithfully the sacrament of Penance and to receive the Lord's grace, which is generously offered in this sacrament, so that they can be more fully converted as they walk in the following of Christ.
13. It is evident, moreover, that a clear and effective transmission of the Church's teaching to all the faithful and to society as a whole depends to a great extent on the correct teaching and fidelity of those who exercise the pastoral ministry. Bishops have a particularly grave responsibility to ensure that their co-workers in ministry, and especially priests, are properly informed and personally well disposed to communicate the Church's teaching in its integrity to all.
The particular solicitude and goodwill shown by many priests and religious in the pastoral care of homosexual persons is admirable, and this Congregation hopes that it will not diminish. These zealous ministers must be certain that they are faithfully fulfilling the Lord's will when they encourage the homosexual person to lead a chaste life and remind him or her of the incomparable dignity which God has given to him or her as well.
14. In making the above considerations, this Congregation wishes to ask the Bishops to be particularly vigilant with regard to those programmes which in fact attempt to exert pressure on the Church to change her doctrine, even if this is sometimes denied by word of mouth. A careful study of the public statements and activities promoted by these programmes reveals a calculated ambiguity, through which they seek to confuse pastors and the faithful. They sometimes present, for example, the teaching of the Magisterium, but only as an optional source for the formation of conscience, without recognising its particular authority. Some groups often even describe their organisations or the people they try to address as "Catholic", but in reality they do not defend or promote the teaching of the Magisterium, on the contrary, they sometimes openly attack it. Although their members claim that they want to conform their lives to the teaching of Jesus, they in fact abandon the teaching of their Church. This contradictory behaviour can in no way have the support of the Bishops.
15. This Congregation, therefore, encourages bishops to promote in their dioceses a pastoral care of homosexual persons that is fully in accord with the teaching of the Church at agreement . No authentic pastoral programme can include organisations in which homosexual persons associate with each other without clearly stating that homosexual activity is immoral. A truly pastoral attitude will understand the need to avoid the proximate occasions of sin for homosexual persons.
Programmes in which these dangers are avoided should be encouraged. But it must be made clear that any departure from the Church's teaching, or silence about it, under the pretext of offering pastoral care, does not constitute a form of authentic care or valid pastoral care. Only what is true can finally also be pastoral. When the Church's position is not taken into account, homosexual men and women are prevented from receiving the care they need and to which they are entitled.
An authentic pastoral programme will help homosexual persons at all levels of their spiritual life, through the sacraments and in particular through frequent and sincere sacramental confession, through prayer, witness, committee and individual attention. In this way the entire Christian community can come to recognise its vocation to attend to these brothers and sisters, sparing them either disillusionment or isolation.
16. Many advantages can be derived from this diversified approach, not least of which is the realisation that a homosexual person, like any other human being, has a profound need to be helped at different levels at the same time.
The human person, created in the image and likeness of God, cannot be adequately defined with reductive reference to sexual orientation alone. Every person living on the face of the earth has personal problems and difficulties, but he or she also has opportunities for growth, resources, talents and gifts of his or her own. The Church offers for the care of the human person, the context of which is felt to be extremely demanding today, precisely when she refuses to consider the person purely as a "heterosexual" or a "homosexual" and when she underlines that all have the same fundamental identity: being creature and, by grace, child of God, heir of eternal life.
17. By offering these clarifications and pastoral orientations to the attention of the Bishops, this Congregation wishes to contribute to their efforts to ensure that the teaching of the Lord and his Church on this important topic is transmitted in full to all the faithful.
In the light of what has been said above, local Ordinaries are invited to assess, within the framework of their own skill, the need for particular interventions. In addition, if this proves useful, further coordinated action at the level of the national Bishops' Conferences could be considered.
In particular, the Bishops should seek to support with the means at their disposal the development of specialised forms of pastoral care for homosexual persons. This could include collaboration with the psychological, sociological and medical sciences, while remaining in full fidelity to the doctrine of the Church.
The Bishops, above all, will not fail to apply for the collaboration of all Catholic theologians so that, by teaching what the Church teaches and deepening with their reflections the authentic meaning of human sexuality and of Christian marriage in the divine plan, as well as the virtues that this entails, they can offer a valid financial aid in this specific field of pastoral activity.
financial aid Particular care must therefore be taken by the Bishops in the selection of ministers entrusted with this delicate task, so that they, by their fidelity to the Magisterium and by their high Degree spiritual and psychological maturity, can effectively assist homosexual persons in the pursuit of their integral good. These ministers should reject theological opinions which are contrary to the teaching of the Church and which therefore cannot serve as norms in the pastoral field.
In addition, it is desirable to promote appropriate programmes of catechesis, based on the truth concerning human sexuality in its relationship to family life as taught by the Church. Such programmes, in fact, provide an excellent context within which the question of homosexuality can also be dealt with.
This catechesis can also help families with homosexuals to deal with a problem that touches them so deeply.
Support should be withdrawn from any organisation which seeks to subvert the teaching of the Church, is ambiguous about it or neglects it altogether. Such support, or even the appearance of it, can give rise to serious misunderstandings. Particular attention should be paid to the practice of scheduling religious celebrations or the use of Church-owned buildings by these groups, including the disposal of schools and Catholic institutes of higher learning. Permission to use Church property may seem to some to be merely a gesture of justice and charity, but in reality it is in contradiction with the very purposes for which these institutions were founded and can be source of misunderstanding and scandal.
When evaluating possible legislative projects, the commitment to defend and promote the life of the family should be put in the foreground.
18. The Lord Jesus said: "You will know the truth and the truth will set you free" (Jn 8:32). Scripture commands us to live the truth in charity (cf. Eph 4:15). God who is both Truth and Love calls the Church to place herself at the service of every man, woman and child with the pastoral solicitude of the merciful Lord. It is in this spirit that the Congregation for the Doctrine of the Faith has addressed this Letter to you, Bishops of the Church, in the hope that it will serve you as financial aid in your pastoral care of people whose sufferings may be aggravated by erroneous doctrines and relieved instead by the word of truth.
The Supreme Pontiff John Paul II, in the course of the Audience granted to the undersigned Prefect, has C the present Letter agreed upon at the ordinary meeting of this Congregation and has ordered its publication.
Rome, from the Congregation for the Doctrine of the Faith, 1 October 1986.
Joseph Card. Ratzinger
Prefect
+ Alberto Bovone
Tit. Archbishop of Caesarea of Numidia
Secretary