Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons
(Homosexualitatis problema)
The "Halloween Letter" of October, 1986 declares that "the inclination of the homosexual person itself must be seen as an objective
disorder...an intrinsic moral evil".
Congregation for the Doctrine of the Faith
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.
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, 1 Tim. 10, in full
continuity with the Biblical position, singles out those who spread wrong
doctrine and in v. 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 (v. 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
Secretary
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