HOMOSEXUALITY

AND
CATHOLIC ETHICS

A CRITICAL STUDY
 Katholieke Universiteit Leuven

FACULTY OF THEOLOGY, BELGIUM

HOMOSEXUALITY AND CATHOLIC ETHICS

A CRITICAL STUDY

A YEARLY ESSAY BACHELOR’S DEGREE IN

THEOLOGY AND RELIGIOUS STUDIES SECOND YEAR,

ROLL NO: 10308.

Promoter, Presented by,

Rev. Dr. Thomas Samprickal Cherengaden Dinoy, SDV.

7TH
DECEMBER, 2010
 ACKNOWLEDGMENTS

I gladly take this opportunity to express my love

and gratitude to those who tirelessly helped me to
prepare this yearly paper. First of all, I thank, Rev. Dr.
Thomas Samprickal, the director of my yearly paper. I
also thank him for giving me proper guidelines and
useful materials at the right time to present this work
in a better way. I also express my gratitude to Rev.
Fr. George Kombara, the Rector of Marymatha Major
seminary and Rev. Fr. Cherian Varicatt the animator of
second year theologians. I am also very grateful to
our superiors Fr. Antony Vellappallil S.D.V. and Rev. Fr.
Seby Vithayathil S.D.V. for their support in giving me
all the facilities in order to fulfill my work. I also thank
my brothers at Divine Union Vocationary and at
Marymatha Major Seminary for their fraternal
corrections and edification. I am very grateful to the
librarians who helped me to get apt books that were
very useful for the scientific work.

Trichur, Cherengaden Dinoy SDV

December, 2010
CONTENTS

CHAPTER I
HOMOSEXUALITY AND ITS REASONS
ACKNOWLEDGMENTS.....................................................................................................iii

1.0 Introduction.......................................................................................................................1

1.1 Definition of Homosexuality ...........................................................................................1

1.1.1 Gay Males..........................................................................................................1

1.1.2 Lesbians.............................................................................................................2

1.2 Reasons for Homosexual Orientation...............................................................................2

1.2.1 Biological Factors..............................................................................................2

1.2.1.1 Genetics ......................................................................................................................2

1.2.1.2 Hormonal Factors........................................................................................................3

1.2.2 Psychological Factors .......................................................................................3

1.2.2.1 Psychoanalytic View...................................................................................................3

1.2.2.2 Learning Theories ......................................................................................................4

1.2.3 Family and Cultural Factors...............................................................................5

1.2.4 Homosexuality and law......................................................................................5

1.3 conclusion.........................................................................................................................5

2.1 Introduction.......................................................................................................................6

2.2 Biblical Teachings on Homosexuality..............................................................................6

2.3 Papal Teaching on Homosexuality ...................................................................................7

2.3.1 Arcanum Divinae Sapientiae..............................................................................7

2.3.2 Casti Connubii....................................................................................................7

2.3.3 Encyclical Addressed to Italian Midwives.........................................................8

 2.3.4 Encyclical addressed to the Directors of Associations for Large family of

Rome and Italy......................................................................................................8

2.3.5 Gaudium Et Spes................................................................................................8

2.3.6 Humane Vitae....................................................................................................9

2.3.7 Declaration on Certain Questions concerning Sexual Ethics.............................9

2.3.8 Familiaris Consortio...........................................................................................9

2.3.9 Letter to the Bishops of the Catholic Church on the Pastoral Care of the

Homosexual persons ..........................................................................................10

2.3.10 Catechism of the Catholic Church.................................................................10

2.4 Conclusion......................................................................................................................10

CHAPTER III.......................................................................................................................12

CATHOLIC SEXUAL ETHICS AND CHALLENGES......................................................12

3.1 Introduction.....................................................................................................................12

3.2 The Defective Aspects of Traditional Sexual Morality..................................................12

3.3 The Theology of Sex.......................................................................................................12

3.3.1 The Goodness of Sex.......................................................................................12

3.3.2 The Sacredness of Sex.....................................................................................13

3.3.3 The Purpose of Sex..........................................................................................13

3.3.3.1 Procreative Purpose of the Sex.................................................................................13

3.3.3.2 Sex as a Mystery of Complimentarity.......................................................................13

3.3.3.3 Sex as a Mystery of Love..........................................................................................14

3.3.4 The Image of God and Human Heterosexuality..............................................14

3.4 Moral Implications of Homosexuality............................................................................14

3.4.1 Intrinsically Evil Act........................................................................................14

3.4.2. Against the Ethics of Complementarities........................................................15

3.4.3. A Danger to Social Ethics of Family and Marriage........................................15

ii
3.5 Critical Evaluation..........................................................................................................15

Conclusion............................................................................................................................16

Bibliography..........................................................................................................................17

iii
 CHAPTER I
HOMOSEXUALITY AND ITS REASONS

1.0 INTRODUCTION
The issue of homosexuality and the struggle for the freedom and acceptance of
homosexuals in society are growing very fast. Every part of the world, homosexuals are
gathered together for their rights and freedom. Many countries legally approve their
existence, but still some prevent it. The existence of homosexuals and their struggle for
rights have become a matter of concern in the Catholic circle, especially among the
Catholic moral theologians. Because homosexual activities and their orientations are
against the basic Christian morality and it opposes all. So here I want to expose
homosexuality from a different point of view and how it contradicts Christian teachings. I
also want to critically evaluate the Christian response.

1.1 DEFINITION OF HOMOSEXUALITY

The term homosexuality comes from the Greek term ‘homos’ which means ‘same’.
Thus homosexuality is defined as “an erotic attraction to and preference for and interest in
forming romantic relationship with members of one’s own gender.”1 The term
homosexuality denotes sexual interest in members of one’s own gender and applies to both
men and women. Homosexuality as a sexual orientation refers to an enduring pattern of or
disposition to experience sexual, affectional or romantic attractions primarily to people of
the same sex. Homosexuality describes “a person’s overt behavior, sexual orientation and
sense of personal or social identity.”2 Homosexuality as a sexual identity refers to sexual
identity as a gay or lesbian person. Homosexuality as a sexual behavior refers to sexual
relationship between two people of the same sex.

1.1.1 GAY MALES

“The males who are erotically attracted to and desire to form romantic relationship
with other males”3 are called Gay males.

1
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, (USA: Allyn and Bacon Company, 1997), 262.
2
Harold I. Kaplan, Benjamin J. Sadock, Synopsis of Psychiatry: Behavioral Science and Clinical
Psychiatry 8, (Noida: Thomson Press, ), 682.
3
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 262.
1
1.1.2 LESBIANS
“Females who are erotically attracted to and desire to form romantic relationships
with other females”4 are called Lesbians. The term lesbians came from the Greek Island of
Lesbos where according to legend, Female-Female sexual activity was idealized. Gay
males and lesbians are sometime referred to collectively as ‘gays’ or ‘gay people.’

1.2 REASONS FOR HOMOSEXUAL ORIENTATION

In 1973 homosexuality was eliminated as a diagnostic category by the American
Psychiatric Association and in 1980 it was removed from the Diagnostic and Statistical
Manual of Mental Disorders.5 Homosexual orientation is sometime assessed from an
evolutionary standpoint. If we consider homosexuality as a process in evolution, then we
are compelled to see all the disorders from an evolutionary stand point. Here I give some
of the possible reasons for homosexuality, given by different scholars.

1.2.1 BIOLOGICAL FACTORS

Biological factors focus on the role of genetics and hormonal influences in shaping
sexual orientation.

1.2.1.1 Genetics
The researchers have not found a particular gene linked to sexual orientations. But
twin studies have shed light on the possible role of heredity.6 Genetic studies have shown
higher number of homosexual concordance among monozygotic twins7 than among
dizygotic8 twins.9 But chromosome studies have been unable to differentiate homosexual
from heterosexual. So some says monozygotic twins and dizygotic twins have a higher
number of homosexual concordances, may be because their families also share a common
environment.10 One study found that 33 of 40 pairs of gay brothers shared a genetic marker
on the bottom half of the X chromosome. Some another studies found that a group of cells

4
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 262.
5
Harold I. Kaplan, Benjamin J. Sadock, Synopsis of Psychiatry: Behavioral Science and Clinical
Psychiatry 8, 682.
6
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 276.
7
Monozygotic Twins develop from a single fertilized ovum and share 100% of their heredity and
they also called identical twins.
8
Dizygotic Twins develop from two fertilized ovum and share only 50% of their heredity and also
called fraternal twins.
9
Harold I. Kaplan, Benjamin J. Sadock, Synopsis of Psychiatry: Behavioral Science and Clinical
Psychiatry 8, 683.
10
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 276.
2
in the hypothalamus was smaller in women and in gay men than in heterosexual men.11 But
genetic factors do not fully govern sexual orientation. Most researchers believe that sexual
orientation is affected by a complex interplay of biological and psychosocial influences.12

1.2.1.2 Hormonal Factors

Sex hormones have strong influence in the mating behavior of the species.
Testosterone is essential to male sexual differentiation. In adulthood, testosterones have an
activating effect which affects the intensity of sexual desires, but did not affect the
preference for partners of the same or the other gender. 13 But the prenatal hormones play a
role in the organization of the central nervous system. The effective presence of androgens
in prenatal life contributes to a sexual orientation toward females. The deficiencies of
prenatal androgen lead to a sexual orientation towards males.14
The genitals of gay people differentiate prenatally in accord with their chromosomal
gender. In the same way, the imbalance in prenatal sex hormones may cause brain tissue to
be sexually differentiated in one direction even though the genitals are differentiated in the
other. Thus gay males and lesbians do not show imbalance of sex hormones in adulthood.
But prenatal hormonal factors play an important role in the development of sexual
orientation.15

1.2.2 PSYCHOLOGICAL FACTORS

Psychological studies indicate that family relationships play an important role in the
origins of sexual orientations. And the effect of the childhood sexual experience also plays
an important role in the sexual orientation.

1.2.2.1 Psychoanalytic View

In Freud’s view,16 homosexual orientation results from failure to successfully
resolve the Oedipus complex17 by identifying with the parent of the same gender. He also
believed that the mechanism of unresolved castration anxiety18 plays a role in a gay male

11
Harold I. Kaplan, Benjamin J. Sadock, Synopsis of Psychiatry: Behavioral Science and Clinical
Psychiatry 8, 683.
12
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 277.
13
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 277.
14
Harold I. Kaplan, Benjamin J. Sadock, Synopsis of Psychiatry: Behavioral Science and Clinical
Psychiatry 8, 683.
15
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 278.
16
Freud is the father of modern psychology and he is the originator of psychoanalytic theory.
17
The boy’s love for mother and sees his father as a rival.
18
A man’s fear that his genitals will be removed.
3
sexual orientation.19 According to psychoanalytic theory, early life situations which result
in male homosexual behavior include a strong fixation on the mother; lack of effective
fathering, inhibitions of masculine development by the parents, fixation at or regression to
the narcissistic stage of development and losses when competing with brothers and sisters.20
According to Freud, a girl who does not resolve her pennies envy21 in childhood
may manifest homosexuality. She may exhibit masculine trails in the conduct of her later
life and choose a masculine vocation. Due to this unresolved complexity of pennies envy,
they strive to become a man by acting like a man and seeking sexual satisfaction with
woman.22
The criticism against Freudian theory is that many of its concepts like castration
anxiety, pennies envy etc., are believed to operate at an unconscious level. So they are
beyond the scope of scientific observation and measurement. And also that repression23
will keep such anxieties out of the individual’s awareness.

1.2.2.2 Learning Theories

Learning theories agree that early experience play an important role in the
development of sexual orientation. They focus on the role of re-enforcement of early
patterns of sexual behavior. People generally repeat pleasurable activities and discontinue
painful ones. So their childhood or adolescent sexual experiences with their own gender or
opposite gender will continue according to the pain and pleasure that they receive. If the
same gender encounters are pleasurable and heterosexual experiences are unpleasant, a
firmer gay male or lesbian sexual orientation may develop. On the contrary pain, anxiety
or social disapproval may be connected with early contact with people of one’s own
gender. Then the child develops a firmer heterosexual orientation. Though learning play a
role in the development of sexual orientation, learning theorists have not identified specific
learning experiences that would lead to homosexual or heterosexual orientation.24

19
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 278.
20
Harold I. Kaplan, Benjamin J. Sadock, Synopsis of Psychiatry: Behavioral Science and Clinical
Psychiatry 8, 682.
21
A girl’s wish to have a pennies.
22
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 279.
23
Basic defense mechanism through which threatening ideas and impulses are ejected from
conscious awareness.
24
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 281.
4
1.2.3 FAMILY AND CULTURAL FACTORS
Some recent studies have brought the issue of familial closeness between gay men
and their parents in a closer perspective. Studies found that gay male described themselves
more distant from their fathers during childhood and reported greater closeness to their
mothers, especially if the mother is over dominant. So family characteristics play a role in
the development of sexual orientation. But there is the great variation among the families
of gay males and lesbians. No single pattern applies to all cases.25

1.2.4 HOMOSEXUALITY AND LAW

Although homosexual acts were decriminalized in some parts of the Western world,
such as in Poland in 1932, in Denmark in 1933, in Sweden in 1944, and in the United
Kingdom in 1967, it was not until the mid-1970s that the gay community first began to
achieve actual, though limited, civil rights in some developed countries. A turning point
was reached in 1973 when the American Psychiatric Association removed homosexuality
from the Diagnostic and Statistical Manual of Mental Disorders, thus negating its previous
definition of homosexuality as a clinical mental disorder. In 1977, Quebec became the first
state in the world to prohibit discrimination on the grounds of sexual orientation.
During the 1980s and 1990s, most developed countries enacted laws concerning
decriminalizing homosexual behavior and prohibiting discrimination against lesbians and
gays in employment, housing, and services. Many countries today, all in Africa, Asia, and
South America, outlaw homosexuality. In nine countries, homosexual behavior carries the
death penalty. In seven others, it is punishable by Life Imprisonment.26

1.3 CONCLUSION
Homosexuality is a reality in the world and it has a long history. But it has not been
seriously studied scientifically up to 19th century. The scientific world yet could not give a
complete explanation to the homosexual orientation in man. But they have got many
presumptions about homosexual behavior. It includes biological, psychological and
sociological factors. Still studies must go on and develop and prove the presuppositions
about the homosexual orientation

25
Spencer A. Rathus, Jeffry S. Nevid, Lois Fichner Rathns, Human Sexuality in a World of Diversity
3, 280.
26
http://www.freelygive-n.com; accessed 15 July 2010.
5
 CHAPTER II
CHRISTIAN RESPONSE

2.1 INTRODUCTION
Christian response to homosexuality is mostly based on the Scripture, Patristic
teachings and of Magisterium. This chapter deals with the response of the Catholic Church
towards the issue homosexuality.

2.2 BIBLICAL TEACHINGS ON HOMOSEXUALITY

The main texts which refer explicitly to homosexual behavior are Sodom and
Gomorrah story (Gen 19:1-29) and two texts from the Holiness Code (Lev 18:22. 20:13) in
the Old Testament. The New Testament texts are Romans 1:26-27, 1Corithians 6:9-10 and
Timothy1:9-10.
In the Sodom and Gomorrah story, we clearly find the homosexual aspect. Though
Lot was ready to give up his virgin daughters in place of the two men, but the town folk
insisted for the two men. So it is clear from this passage that author designates homosexual
activity as the specific sin of Sodom.27
The two texts from the Holiness Code in the book of Leviticus very clearly condom
homosexuality. Lev 18:22 says “you shall not lie with a male as with a woman; such a
thing is an abomination.”28 And Lev 20:13 says “if a man lies with a male as with a
woman, both of them shall be put to death for their abominable deed; they have forfeited
their lives.”29 In these both texts, what is exclusively forbidden is for a man to lie with
another man as with a woman. And such a deed is an abomination before God. So these
texts condom all kinds of homosexual relationship.30
In the New Testament, there is a clear cut condemnation of homosexual relation
between both men and women in Pal’s letter to the Romans. In Romans 1:26-27, Paul says,
“Therefore God handed them over to degrading passions. Their females exchanged natural
relations for unnatural and the males like-wise gave up natural relations for unnatural with
females and burns with lust for one another. Males did shameful things with males and
thus revived in their own persons the due penalty for their perversity.”31 So according to St.
Paul, homosexuality is due to idolatry. He says people turned away from the true God and
as a consequence they are consumed with lust. The first letter to the Corinthians and the
27
James P. Hanigan, Homosexuality: The Text Case for Christian Sexual Ethics (New York: Paulist
Press, 1998), 38.
28
The New American Bible
29
The New American Bible
30
James P. Hanigan, Homosexuality: The Text Case for Christian Sexual Ethics, 39.
31
The New American Bible
6
first letter to Timothy both list sodomy or immoral relationship between men and boys as
among the practices which exclude one from the kingdom of God. Both letters assume
such practices are similar to other behavior like adultery, thievery, usury, murder, perjury
and sacrilege.32 Thus homosexuality has condemned by both Old Testament and New
Testament as a grave sin which is against the plan of God.

2.3 PAPAL TEACHING ON HOMOSEXUALITY

In the Roman Catholic Church, marriage is a sacrament; therefore it is monogamous
and indissoluble. The traditional teachings of Catholic Church are therefore that all
deliberately willed and pursued venereal pleasure outside the context of marriage is
contrary to nature and it is against the will of God. Therefore it becomes a sin. According
to the traditional view, primary purpose of sexual activity is the procreation of children.
Since homosexual relation never achieves this primary goal, papacy has always raised
voice against homosexuality.33 Here we are going to see some of the teachings of the
Church

2.3.1 ARCANUM DIVINAE SAPIENTIAE

It is the encyclical of Pope Leo XIII on the Christian marriage and published on
February10, 1880. Through this encyclical, Pope defended the family against civil
marriage and divorce by affirming the Church’s control of marriage. He repeated the
teachings of his predecessors that the sacrament of marriage can not be separated from the
sacred contract made by the consent of the couple; hence the state has no right to control
it.34
Pope taught that “marriage was instituted in the beginning, not by the will of man,
but by the authority and command of God….if any union of man and woman among the
faithful of Christ be contracted without the sacrament, it is wanting the force and character
of a true marriage.”35 So no state can make law concerning the homosexual marriage.
They are unnatural and against the plan of God.

2.3.2 CASTI CONNUBII

It is the encyclical letter of Pope Pius XI about Christian marriage published in the
year 19360, December 31. This letter was written as a response to an action of the

32
James P. Hanigan, Homosexuality: The Text Case for Christian Sexual Ethics, 41.
33
James P. Hanigan, Homosexuality: The Text Case for Christian Sexual Ethics, 42.
34
Catholic Community to Support the Pope, Précis of Official Catholic Teaching on Marriage,
Family, and Sexuality (Washington: 1992), 1.
35
Catholic Community to Support the Pope, Précis of Official Catholic Teaching on Marriage,
Family, and Sexuality, 9.
7
Anglican bishops at the Lamberth conference of 1929 where they accepted the practice of
contraceptive intercourse within marriage as a matter for conscientious Christian decision
and left the means of contraception to the tastes and needs of individual couples. Pius XI
rejected their position and accepted natural family planning as morally permissible. Thus
sex is considered sacred which must be practiced within the marital relationship. Since
marriage is a sacrament, this letter emphasized its purpose as begetting and educating of
children for God and binding man and wife to God through Christian love and mutual
support. Thus the parents are becoming the ministers of the Divine Omni potency. 36 Thus
there is no room even to think of homosexuality since homosexual relationship does not
bring conception.

2.3.3 ENCYCLICAL ADDRESSED TO ITALIAN MIDWIVES

Pope Pius XII, on October 29, 1951, wrote a letter addressing the midwives in Italy.
In the letter Pope rejected abortion and affirmed the innate right to life of the unborn child.
He also rejected contraception and sterilization and affirmed that the primary end of
marriage is the procreation and education of a new life. He also recognized that for serious
reasons, couples can practice periodic continence as a rightful way of regulating
conception.37

2.3.4 ENCYCLICAL ADDRESSED TO THE DIRECTORS OF ASSOCIATIONS FOR LARGE FAMILY OF ROME AND

ITALY
This encyclical was written again by Pope Pius XII on January 20, 1958. He
supported large family system through this encyclical. He rejected the trend of modern
family in favor of birth control in the name of “planned parenthood.” In praising the
qualities of large family, he also anticipated various problems associated with the “nuclear
family.”38 Thus Pius XII had tried to give a better understanding of Christian family and
sexuality of Christians where there is no room for homosexuality. Homosexuality had not
been considered by him since he had not even thought of the notion of gay or lesbian
marriage.

2.3.5 GAUDIUM ET SPES

It is the pastoral constitution on the Church in the modern world. The Second
Vatican Council Fathers reaffirmed the double purpose of sexual relationship through
36
Pius XI, Casti Connubii (Boston: Pauline Books & media), 28.
37
Catholic Community to Support the Pope, Précis of Official Catholic Teaching on Marriage,
Family, and Sexuality, 35.
38
Catholic Community to Support the Pope, Précis of Official Catholic Teaching on Marriage,
Family, and Sexuality, 49.
8
Gaudium et Spes. It teaches that the purpose of sexual relationship is unitive and
procreative. It also emphasized the sanctity and value of Christian marriage and family life.
It also taught against the development and spread of contraception. Thus homosexuality is
indirectly rejected.

2.3.6 HUMANE VITAE

It was published by Pope Paul VI on regulation of birth control on July 25, 1968.
Through this encyclical he taught against contraception, sterilization and abortion. Pope
proposed natural family planning.39 Thus he gave no room for homosexuality.

2.3.7 DECLARATION ON CERTAIN QUESTIONS CONCERNING SEXUAL ETHICS

It was published by the Congregation for the Doctrine of the Faith on December 29,
1975. The ideology of the sexual revolution of the Nineteen Sixties and seventeen had
penetrated the post-conciliar Church. To correct erroneous teachings in some quarters and
to remind Catholics of moral truth, with the approval of Pope Paul VI, the CDF reaffirmed
Catholic teachings on a range of disputed topics. Homosexuality also comes under it.40
CDF in this letter identified two types of homosexuality, one type is due to false
education, lack of normal sexual development, from habit, from bad example etc. they
became homosexual. Therefore they are transitory and curable. Another type of
homosexuals is those who became so due to some kind of innate instinct or pathological
constitution and judged them as incurable. So this letter says, “Their culpability (incurable)
will be judged with prudence. But no pastoral method can be employed which would give
moral justification to these acts on the ground that they would be consonant with the
conditions of such people.”41 At the end of article eight, this letter says, “…homosexual
acts are intrinsically disordered and can in no case be approved of.”42

2.3.8 FAMILIARIS CONSORTIO

It is an apostolic exhortation of Pope John Paul on the Christian family in the
modern world and published on November 22, 1981. Pope here taught that children are the
precious gift of marriage, and family is the communion of persons. He also taught about
the right and role of women and said about the equal dignity and responsibility of woman

39
Catholic Community to Support the Pope, Précis of Official Catholic Teaching on Marriage,
Family, and Sexuality, 64.
40
Catholic Community to Support the Pope, Précis of Official Catholic Teaching on Marriage,
Family, and Sexuality, 87.
41
Congregation for Doctrine of Faith, Declaration on Certain Questions Concerning Sexual Ethics
(USA: St. Paul Books, 1975), 13.
42
Congregation for Doctrine of Faith, Declaration on Certain Questions Concerning Sexual ethics,
13.
9
with man. He explained about the role of man as husband and father and also about the
transmission of life.

2.3.9 LETTER TO THE BISHOPS OF THE CATHOLIC CHURCH ON THE PASTORAL CARE OF THE

HOMOSEXUAL PERSONS
Congregating for the Doctrine published this letter on October 1, 1986. The back
ground of this letter is that the sexual revolution of gay movement and their struggle to
legalize homosexual practices and to promote a homosexual life style. In the face of this
challenge, with the approval of John Paul II, CDF stated that the Church teachings that
these practices are sinful. But with a pastoral perspective, the letter provides guidelines for
forms of ministry to homosexual persons which do not compromise moral truth.
Article 7 of this letter says that “it is only in the marital relationship that the use of
the sexual faculty can be morally good. A person engaging in homosexual behavior
therefore acts immorally.”43 CDF also argues that those who stand for the approval of
homosexual stands for a materialistic ideology which denies the transcendent nature of the
human person as well as the supernatural vocation of every individual. Regarding the
incurable homosexuals, their inclination to homosexuality is seen as an objective disorder
and this letter emphasis that Christians who are homosexual are called to a chaste life and
their intrinsic disorder must be considered as their cross to bear for their eternal life. 44

2.3.10 CATECHISM OF THE CATHOLIC CHURCH

Basing on the sacred scripture and tradition, CCC teaches that homosexuality is an
act of grave depravity and it is intrinsically disordered. Because they are contrary to the
natural law and close the sexual act to the gift of life. And in homosexual relationship there
is no genuine effective and sexual complimentarity. So under no circumstances, they can
be approved. CCC also teaches that “they must be accepted with respect, compassion and
sensitivity. Every sign of unjust discrimination in their regard should be avoided.”45

2.4 CONCLUSION
Scripture, tradition and papal teachings have always condemned homosexuality.
When we observe the response of Church from the beginning, we understand that there is a
kind of progressiveness in understanding homosexuality. At first, homosexuality was
considered a grave sin which nobody dared to speak in the Catholic circle. It was a blind

43
Congregation for Doctrine of Faith, On the Pastoral Care of Homosexual Persons, Art.7 (USA: St.
Paul Books, 1986), 5.
44
Congregation for Doctrine of Faith, On the Pastoral Care of Homosexual Persons, 6-10.
45
Catechism of the Catholic Church (Banglore: Theological publication of India, 2006), 429.
10
understanding. When Church had the royal authority to punish, homosexuals were hanged
due to the severity of their sin. But Church understood later homosexuality in two types,
curable and incurable. And CCC even teaches now that they must be accepted with
respect, compassion and without any kind of discrimination. So homosexual can have
more hope from the Church where she tends to be more human in respecting the dignity of
human persons. New scientific research may help the Church to take proper stand point
toward the issue of homosexuality.

11
 CHAPTER III

CATHOLIC SEXUAL ETHICS AND CHALLENGES

3.1 INTRODUCTION
Morality is dynamic and subject to the law of growth. Our knowledge of morality
is not the complete truth on the matter. In the catholic circle there is a wedge between the
conventional teachings and the actual experiences of the people of God. Therefore many
theologians have criticized catholic sexual morality as not suited to the present world due to
certain inadequacies. In this chapter we discuss about the inadequacies of the traditional
sexual morality and its implication of homosexuality.

3.2 THE DEFECTIVE ASPECTS OF TRADITIONAL SEXUAL MORALITY

The first defect of traditional sexual morality is that it has not sufficiently taken into
account the dynamic nature of morality in general. Moral principles must be continually
reinterpreted according to the signs of our time. Secondly our sexual morality is greatly
influenced by neo-Platonism and Cartesianism. It is a dualistic concept of man which over
stressed the spiritual to the detriment of the corporal. So it taught that man is composed of
body and soul and soul as in the prison of body. Thus body got a lower grade as well as
sex too got a negative attitude.46
The traditional sexual morality was to a great extent unrealistic and it spoke only
about impurity. And it has been always a factor of fear. Traditional sexual morality has
been at least partly unscientific and traditional ethics has been oppressive. The renewal of
sexual ethics is the new and serious task of the Church. The renewal does not mean the
revision of a few extrinsic rules of conduct, but in the change of vision and attitude.47

3.3 THE THEOLOGY OF SEX

Sex is sacred and it is the gift of God in the Catholic teachings. Procreation and
mutual love are considered the basic end of sex in Christian morality.

3.3.1 THE GOODNESS OF SEX

The human body with all its faculties was created by God and man is the crown of
all creation. The body of man also shares in the image and likeness of God. In the words
of St. Paul, the human body is the temple of the Holy Spirit. We believe not only in the

46
Felix m. Podimattam, A New Look at Chastity (Banglore: Asian Trading Corporation, 1974), 19-
20.
47
Felix m. Podimattam, A New Look at Chastity, 23-25
12
immortality of soul, but also the resurrection of body.48 The greatest dignity of the human
body is that the word of God deigned to assume our body in his incarnation. Thus the
human body was considered worthy to be united with the divinity of Son of God. For this
reason all the parts of the human body are good and holy. Thus the body with all its powers
including sex is good.49

3.3.2 THE SACREDNESS OF SEX

Sex is sacred and holy because it comes from God. Christ in His redemptive
activity, constituted marriage and sex as a sacrament. Genesis 1:31 states, all that God
made, including human sexuality was indeed very good. The language of the canticle of
canticle stresses upon the beauty of sex and of this manifestation. Sexuality of man has a
supernatural basis and dimension. St. Paul depicted the union of Christ with his Church as
the union in marriage. Holy Scripture and tradition of the Church portray eternal life in
term of the heavenly marriage feast of the lamb.

3.3.3 THE PURPOSE OF SEX

3.3.3.1 Procreative Purpose of the Sex

According to Christian theology, the main purpose of sex is reproduction. Casti
Conubii states that “amongst the blessings of marriage, the child holds the first place.”50
God has willed a system of reproduction that requires the cooperation of human parents and
sex was created primarily as a means of accomplishing this end. Physiologically speaking,
the chief purpose of sex is reproduction. But humanly speaking there is a relational
purpose of sex. And sex is a vehicle of interpersonal love between man and woman.51

3.3.3.2 Sex as a Mystery of Complimentarity

Man and woman are two expressions of human nature. Man and woman are
spiritually ordered toward each other. CCC teaches that “man and woman were created for
one another. ‘it is not good that the man should be alone’ (Gen 2:18). The woman, ‘the
flesh of his flesh’ his equal, his nearest in all things, is given to him by God as a
‘helpmate.’”52 “Therefore a man leaves his father and his mother and cleaves to his wife,
and they become one flesh” (Gen 2:24). So according to Divine plan there is a mystery of
48
Catechism of the Catholic Church, no. 988, 196.
49
Felix m. Podimattam, A New Look at Chastity, 32.
50
Pius XI, Casti Connubii Art.II, 8.
51
Felix m. Podimattam, A New Look at Chastity, 65-68.
52
Catechism of the Catholic Church, no. 16058, 307.

13
complimentarity between man and woman. “So they are no longer two, but one flesh” (Mt
19:6).

3.3.3.3 Sex as a Mystery of Love

Man is incomplete in himself and sexuality is the proof for that incompleteness.
Man is made for relatedness and his sexuality is a dramatic form of that relatedness.
Sexuality is the most powerful means of realizing love and communion. The purpose of
sex is to establish love and communion between two complementary persons. Sex is
destined to be the ultimate expression of love between man and woman. According to to
Felix Podimattam, “God wishes that from the physical union of man and woman, which is a
fusion of themselves into one, there should some time arise a new life which is the fruit and
incarnation of their mutual love. Hence the ultimate purpose of human sex is fruitful love
between persons.”53

3.3.4 THE IMAGE OF GOD AND HUMAN HETEROSEXUALITY

Sex is a reflection of God. Gen1:27 says that “And God created man to His own
image; to the image of God He created him, male and female He created them.” So the
total man existing as man or woman is the image of God. Generation and personal
communion are the two functions of sex. Both these functions are found in God in an
eminent way.
According to Vincent Wilkin, there is generation in God. The first person of the
Blessed Trinity is the origin of the second person who is joined with Him and who is of the
same divine nature. So the Father is an eternal act of generation. And there is no
distinction of sex in God. The three divine Persons live in perfect communion. The love
and fruitfulness of the Blessed Trinity provides the ultimate basis of human sexuality. Thus
from the perfect fruitfulness and communion of the Triune God, sex divides and desires.54

3.4 MORAL IMPLICATIONS OF HOMOSEXUALITY

3.4.1 INTRINSICALLY EVIL ACT

It is the traditional position concerning homosexuality. It holds that all homosexual
acts are always intrinsically disordered and objectively grave evil because by their very
nature, they contradict the design of creation. They fail to show responsible concern for the
precious human good which are marital friendship and procreation.55
53
Felix m. Podimattam, A New Look at Chastity, 73-74.
54
Felix m. Podimattam, A New Look at Chastity, 35-36.
55
Ronald Lawler, Joseph Boyle, William E. May eds., Catholic Sexual Ethics: A Summary,
Explanation and Defense updated (USA: Our Sunday Visitor, 1996), 200.
14
3.4.2. AGAINST THE ETHICS OF COMPLEMENTARITIES
Homosexuals are disordered because the physical structure of homosexual acts
violates the complimentarity structure of male and female anatomy and such acts are closed
by their very nature to the procreative good.56 And also in the homosexual union, “the
authentic human sense of the other, as nourished by the enriching and complimentary
otherness of the other sex is conspicuously absent.”57

3.4.3. A DANGER TO SOCIAL ETHICS OF FAMILY AND MARRIAGE

Homosexuality deconstructs the moral values of society concerning marriage and
family. It ruins the present family set up and concepts about the family. It ruins the
motherhood and fatherhood in its genital identity, where two males in a family looks after
the adopted or cloning kids as mother and father and same in the case of two females too.
Thus a new generation will come without a natural self identity in relation to their sex. It
will then end up in either in the extinction of natural families that we see today and also the
natural birth of human species. Sex organs would become a tool for pleasure and
procreative purpose of sex would become a vague idea, just like evolution theory, that
human beings had tails.

3.5 CRITICAL EVALUATION

Today Catholic Church still fears to handle the problem of homosexuality. Though
there are teachings about the care of homosexuals with respect and without discrimination,
Church has the shadow of fear that whether her action will promote the homosexual
activity. Thus very specifically Church has not taken any practical suggestion concerning
the homosexual practices, but only to live in chastity which is not practical. Church still
waits for the scientific studies to be revealed more about the causes and reasons of
homosexuality.
As we know, there are two types of homosexual orientations, curable and incurable.
Curable homosexual orientation must be treated and must keep in the track of natural order
of heterosexuality. But in the case of incurable, those who are by birth homosexual
oriented or the unisex should be supported and accepted. If medical science can be used in
their rehabilitation such as transplantation of their genitals and physical structure according
to their sexual orientation, it would be far better. So that we can select the lesser evil than
greater evil.

56
James P. Hanigan, Homosexuality: The Text Case for Christian Sexual Ethics, 59-64.
57
Ronald Lawler, Joseph Boyle, William E. May eds., Catholic Sexual Ethics: A Summary,
Explanation and Defense updated, 200.
15
CONCLUSION
Homosexuality is a mystery. And heterosexuality too is a mystery. As Lewis B.
Sonedes asks, “so why should we expect homosexuality to be simple?”58 We must have a
human concern toward the homosexuals. They must not be discriminated. We are not
worthy to condemn them. Medical science still has not explored the genuine reason for the
homosexual orientation. Therefore we must keep a compassionate heart of Jesus toward
the homosexuals as He has shown mercy toward sinners, lepers, tax collectors, poor,
marginalized etc. Since we are all human being, as Levinas says, we have an ethical
maternity and responsibility toward the homosexuals. They must not be marginalized or
separated. In the same way we must be careful in discerning the true homosexual or
incurable homosexual orientation and curable homosexual orientation. Curable
homosexuals must be treated and put into the natural track of the heterosexual relationship
and they must be supported. Otherwise it would spread as a great epidemic; it will destroy
the human values and ethics; even it would end up in the extinction of natural birth and
parenthood.

58
Lewis B. Sonodes, “Exploring the Morality of Homosexuality," In Homosexuality and Christian
Faith: Questions of Conscience for the Churches, ed., Walter Wink (USA: Fortress Press, 1999), 77.
16
 BIBLIOGRAPHY
Rathus, Spencer A. Jeffry S. Nevid, and Lois Fichner Rathns. Human Sexuality in a World

of Diversity, Vol.3. USA: Allyn and Bacon Company, 1997.

Kaplan, Harold I. and Benjamin J. Sadock. Synopsis of Psychiatry: Behavioral Science and

Clinical Psychiatry. Vol.8. Noida: Thomson Press.

http://www.freelygive-n.com; accessed on 15 July 2010.

Hanigan, James P. Homosexuality: The Text Case for Christian Sexual Ethics. New York:

Paulist Press, 1998.

Catholic Community to Support the Pope. Précis of Official Catholic Teaching on

Marriage, Family, and Sexuality. Washington, Catholic Community to Support the

Pope, 1992.

Pius XI. Casti Connubii. Boston: Pauline Books & media, 1978.

Congregation for Doctrine of Faith. Declaration on Certain Questions Concerning Sexual

Ethics. USA, St. Paul Books, 1975.

Congregation for Doctrine of Faith. On the Pastoral Care of Homosexual Persons. USA,

St. Paul Books, 1986.

Catechism of the Catholic Church. Banglore: Theological publication of India, 2006.

Podimattam, Felix M. A New Look at Chastity. Banglore: Asian Trading Corporation, 1974.

Lawler, Ronald., Joseph Boyle, and William E. May, eds. Catholic Sexual Ethics: A

Summary, Explanation and Defense updated. USA: Our Sunday Visitor, 1996.

Sonodes, Lewis B. “Exploring the Morality of Homosexuality," In Homosexuality and

Christian Faith: Questions of Conscience for the Churches, ed., Walter Wink,.

USA: Fortress Press, 1999.

17