1. The issue of homosexuality and the moral evaluation of homosexual acts

have increasingly become a matter of public debate, even in Catholic

circles. Since this debate often advances arguments and makes assertions

inconsistent with the teaching of the Catholic Church, it is quite rightly

a cause for concern to all engaged in the pastoral ministry, and this

Congregation has judged it to be of sufficiently grave and widespread

importance to address to the Bishops of the Catholic Church this Letter on

the Pastoral Care of Homosexual Persons.

2. Naturally, an exhaustive treatment of this complex issue cannot be

attempted here, but we will focus our reflection within the distinctive

context of the Catholic moral perspective. It is a perspective which finds

support in the more secure findings of the natural sciences, which have

their own legitimate and proper methodology and field of inquiry.

However, the Catholic moral viewpoint is founded on human reason illumined

by faith and is consciously motivated by the desire to do the will of God

our Father. The Church is thus in a position to learn from scientific

discovery but also to transcend the horizons of science and to be

confident that her more global vision does greater justice to the rich

reality of the human person in his spiritual and physical dimensions,

created by God and heir, by grace, to eternal life.

It is within this context, then, that it can be clearly seen that the

phenomenon of homosexuality, complex as it is, and with its many

consequences for society and ecclesial life, is a proper focus for the

Church's pastoral care. It thus requires of her ministers attentive study,

active concern and honest, theologically well-balanced counsel.

3. Explicit treatment of the problem was given in this Congregation's

"Declaration on Certain Questions Concerning Sexual Ethics" of December

29, 1975. That document stressed the duty of trying to understand the

homosexual condition and noted that culpability for homosexual acts should

only be judged with prudence. At the same time the Congregation took note

of the distinction commonly drawn between the homosexual condition or

tendency and individual homosexual actions. These were described as

deprived of their essential and indispensable finality, as being

"intrinsically disordered", and able in no case to be approved of (cf. n.

8, $4).

In the discussion which followed the publication of the Declaration,

however, an overly benign interpretation was given to the homosexual

condition itself, some going so far as to call it neutral, or even good.

Although the particular inclination of the homosexual person is not a sin,

it is a more or less strong tendency ordered toward an intrinsic moral

evil; and thus the inclination itself must be seen as an objective

disorder.

Therefore special concern and pastoral attention should be directed toward

those who have this condition, lest they be led to believe that the living

out of this orientation in homosexual activity is a morally acceptable

option. It is not.

4. An essential dimension of authentic pastoral care is the identification

of causes of confusion regarding the Church's teaching. One is a new

exegesis of Sacred Scripture which claims variously that Scripture has

nothing to say on the subject of homosexuality, or that it somehow tacitly

approves of it, or that all of its moral injunctions are so culture-bound

that they are no longer applicable to contemporary life. These views are

gravely erroneous and call for particular attention here.

5. It is quite true that the Biblical literature owes to the different

epochs in which it was written a good deal of its varied patterns of

thought and expression (Dei Verbum 12). The Church today addresses the

Gospel to a world which differs in many ways from ancient days. But the

world in which the New Testament was written was already quite diverse

from the situation in which the Sacred Scriptures of the Hebrew People had

been written or compiled, for example.

What should be noticed is that, in the presence of such remarkable

diversity, there is nevertheless a clear consistency within the Scriptures

themselves on the moral issue of homosexual behaviour. The Church's

doctrine regarding this issue is thus based, not on isolated phrases for

facile theological argument, but on the solid foundation of a constant

Biblical testimony. The community of faith today, in unbroken continuity

with the Jewish and Christian communities within which the ancient

Scriptures were written, continues to be nourished by those same

Scriptures and by the Spirit of Truth whose Word they are. It is likewise

essential to recognize that the Scriptures are not properly understood

when they are interpreted in a way which contradicts the Church's living

Tradition. To be correct, the interpretation of Scripture must be in

substantial accord with that Tradition.

The Vatican Council II in Dei Verbum 10, put it this way: "It is clear,

therefore, that in the supremely wise arrangement of God, sacred

Tradition, sacred Scripture, and the Magisterium of the Church are so

connected and associated that one of them cannot stand without the

others. Working together, each in its own way under the action of the one

Holy Spirit, they all contribute effectively to the salvation of souls".

In that spirit we wish to outline briefly the Biblical teaching here.

6. Providing a basic plan for understanding this entire discussion of

homosexuality is the theology of creation we find in Genesis. God, in his

infinite wisdom and love, brings into existence all of reality as a

reflection of his goodness. He fashions mankind, male and female, in his

own image and likeness. Human beings, therefore, are nothing less than the

work of God himself; and in the complementarity of the sexes, they are

called to reflect the inner unity of the Creator. They do this in a

striking way in their cooperation with him in the transmission of life by

a mutual donation of the self to the other.

In Genesis 3, we find that this truth about persons being an image of God

has been obscured by original sin. There inevitably follows a loss of

awareness of the covenantal character of the union these persons had with

God and with each other. The human body retains its "spousal significance"

but this is now clouded by sin. Thus, in Genesis 19:1-11, the deterioration

due to sin continues in the story of the men of Sodom. There can be no

doubt of the moral judgement made there against homosexual relations. In

Leviticus 18:22 and 20:13, in the course of describing the conditions

necessary for belonging to the Chosen People, the author excludes from the

People of God those who behave in a homosexual fashion.

Against the background of this exposition of theocratic law, an

eschatological perspective is developed by St. Paul when, in I Cor 6:9, he

proposes the same doctrine and lists those who behave in a homosexual

fashion among those who shall not enter the Kingdom of God.

In Romans 1:18-32, still building on the moral traditions of his forebears,

but in the new context of the confrontation between Christianity and the

pagan society of his day, Paul uses homosexual behaviour as an example of

the blindness which has overcome humankind. Instead of the original harmony

between Creator and creatures, the acute distortion of idolatry has led to

all kinds of moral excess. Paul is at a loss to find a clearer example of

this disharmony than homosexual relations. Finally, 1 Tim. 1, 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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