A Pastoral Response to the Acceptance of Homosexual Lifestyle
And the Legalization of Homosexual Unions
The Nature of Marriage in the Divine Plan
THE creation narratives at the beginning of Sacred Scripture reveal
that God made human beings in His image and likeness. He created them
male and female, equal in dignity but not identical nor interchangeable.
He made one explicitly for the other – “It is not good that the man
should be alone” (RSV, Gen. 2:18)1 – equal as persons, not alike but
complementary. So that in relating to each other, as male and female,
one would complete the other as two halves coming together to be whole.
This complementarity between man and woman, as St. Pope John Paul II
has pointed out, is observed and affirmed at the biological, emotional,
psychological, and spiritual levels. But it is most manifest primarily
in and through the union of two complementary bodies, male and female.
“The body, which through its own masculinity or femininity right from
the beginning helps both (man and woman) to find themselves in
communion of persons, becomes, in a particular way, the constituent
element of their union, when they become husband and wife.”2
Simply put, human beings, created by God as either male or female,
are meant to complement each other in a union of the two intended from
their creation. And human sexuality, characterized as distinctly
masculine or feminine, is ordered by nature towards that union, of one
specifically with the other.
Having created man and woman, Scripture continues, God instituted
marriage as the form of life in which the complementarity of man and
woman would be fulfilled and perfected. “Therefore a man leaves his
father and his mother and cleaves to his wife, and they become one
flesh” (Gen. 2:24).
And as it is ordered or directed to the union of man and woman, human
sexuality is also ordered towards the procreation and education of
children. It is in and through the conjugal union that God has willed to
give man and woman a share in His work of creation: “Be fruitful and
multiply” (Gen. 1:28).
In the Creator’s plan we see, therefore, that sexual complementarity
and fruitfulness belong to the very nature of marriage. In other words,
marriage by its very nature and intention is unitive and procreative.
Marriage is also the form of life best suited for the flourishing of
children. As St. Thomas Aquinas explained, human children need, not only
nourishment for their bodies, but also education for their souls. This
they acquire best, according to St. Thomas, when they have both parents –
father and mother, male and female – as their teachers and role
models.3
The Catechism of the Catholic Church explains: “The intimate
community of life and love which constitutes the married state has been
established by the Creator and endowed by him with its own proper laws. .
. . God himself is the author of marriage.”4
In sum, the Catholic Church teaches that marriage is the institution
established by God for the foundation of the family: “The matrimonial
covenant, by which a man and a woman establish between themselves a
partnership of the whole of life, is by its nature ordered toward the
good of the spouses and the procreation and education of offspring; this
covenant between baptized persons has been raised by Christ the Lord to
the dignity of a sacrament.”5
In other words, God created human beings as male and female,
complementary and specifically for each other, and ordered or directed
towards union and procreation that are intended to be fulfilled and
perfected in marriage.
The Nature of Homosexuality in the Created Order
Created either male or female, and by their masculine or feminine
sexuality thus directed towards union with the other who complements
them, men and women are naturally drawn and relate to each other in this
order.
There are some men and women, however, often through no fault of
their own, who find themselves sexually attracted to individuals of the
same sex.6
A comprehensive explanation for same-sex attraction or homosexual
tendencies and inclinations remains elusive to this day, but research
undertaken within various branches of science and medicine at various
levels indicate that male and female homosexuality, though different in
character, have both biological and environmental causes.
Sexual attraction towards the same sex is not a sin. But it is, in
the light of our understanding of marriage, objectively disordered – in
the sense that it is not ordered towards the union of male and female in
a relationship of natural complementarity.
Homosexual acts or practices that may arise from such attraction,
although they may proceed from and be motivated by genuine affection
between two persons of the same sex, are similarly not ordered to the
union of the two persons and to the procreation of children.
Because they are not unitive and procreative – the distinct qualities
of a complementary union of man and woman in marriage – homosexual acts
or practices are “contrary to the natural law”7. Hence, they are, from
the perspective of natural law, gravely disordered and considered “sins
gravely contrary to chastity”.8
The Catholic Church acknowledges that the number of men and women who
have deep-seated homosexual tendencies could be more than we think and
that this inclination “constitutes for most of them, a trial.”9
The Catholic Church looks at her children who have deep seated
homosexual attraction with motherly compassion and paternal love, even
as she reminds them that in cultures that have lost sight of the
richness and diversity of friendships that enhance the human condition,
those who struggle with homosexuality are called to witness to the
life-giving nature of virtue-based friendships not ordered to sexual
acts.
Those who find themselves sexually attracted to others of the same
sex are called to develop chaste friendships with both men and women.
The Church certainly recognizes that like all growth in virtue, this
challenge is a difficult one that will require a robust supernatural
life that is radically open to the grace and mercy of God. Frequent
recourse to the sacraments of penance and the Holy Eucharist is a
necessary condition for growth in holiness.
The Social Reality of Homosexual Unions
Over the past few years, in an increasing number of countries,
including traditionally Catholic countries, homosexual unions have been
granted legal recognition equal to that of marriage.
In our understanding of God’s creation of man and woman in
complementarity and in His establishment of marriage, however, there are
absolutely no grounds for considering homosexual unions to be similar
or even remotely analogous to God’s plan for marriage and the
family.10 A homosexual union is not and can never be a marriage as properly understood and so-called.
In response to this emerging social reality and for the guidance of
the faithful, therefore, the Congregation for the Doctrine of the Faith
instructs:
In those situations where homosexual unions have been legally
recognized or have been given the legal status and rights belonging to
marriage, clear and emphatic opposition is a duty. One must refrain from
any kind of formal cooperation in the enactment or application of such
gravely unjust laws and, as far as possible, from material cooperation
on the level of their application. In this area, everyone can exercise
the right to conscientious
objection.11
Concretely, this means that Catholics cannot participate in any way
or even attend religious or legal ceremonies that celebrate and
legitimize homosexual unions. Understandably, this will be a
particularly heavy cross for families that have been touched by
homosexuality. The Church reaches out with compassion to these families
whose loved ones have entered into such unions.
In countries where homosexual unions have not been legalized – a vast
majority of countries worldwide, including the Philippines – Catholics
are called to give witness to the whole moral truth about human
sexuality, which is contradicted “both by approval of homosexual acts
and the unjust discrimination against homosexual persons.”12
Moreover, Catholics are called to resist all attempts to normalize homosexual behavior and homosexual unions in their culture.
The Congregation for the Doctrine of the Faith also recommends the
following actions that may be effective in societies that may begin to
manifest an inclination to legalize homosexual unions:
• Unmasking the way in which such tolerance [of homosexual unions] might be exploited or used in the service of ideology;
• Stating clearly the immoral nature of these unions;
• Reminding the government of the need to contain the phenomenon within
certain limits so as to safeguard public morality and, above all, to
avoid exposing young people to erroneous ideas about sexuality and
marriage that would deprive them of their necessary defenses and
contribute to the spread of the
phenomenon.13
Catholics are called to oppose all gravely unjust laws that
contravene both divine law and natural law – including all laws that
legalize homosexual unions – because these unjust laws pervert and
undermine the common good.
They are at the same time called, perhaps even more so in societies
that legally recognize homosexual unions, to be charitable to every
single homosexual person they know.
In particular, families with members who struggle with homosexuality
are called to love them unconditionally, thereby outlasting all their
other same-sex loves. This love, however, must be a love in truth that
avoids praising, consenting to, or defending the so-called “homosexual
lifestyle.”
Finally, given their unique vocation, Catholic politicians are
obliged to oppose the legal recognition of homosexual unions in a
particularly vigorous way. When legislation in favor of this recognition
is first proposed, the Catholic lawmaker has a moral duty to express
his opposition clearly and publicly and to vote against it. “To vote in
favor of a law so harmful to the common good is gravely immoral.” 14
And, in countries where legislation in favor of homosexual unions is
already in force, the Catholic lawmaker must try to obtain at least the
partial repeal of the unjust law when its total abrogation is not
possible at the
moment.15
Arguments Against the Legalization of Homosexual Unions
Marriage is a social institution that has been granted privileges and
benefits by the state because it is an institution of the natural law
that contributes to the common good in a way that no other relationship
can, i.e., the procreation and education of children.
Marriage binds a man and a woman together for life so that the
offspring of their union would have the experience and benefit of the
complementary male and female presence in their total development.
Homosexual unions, on the other hand, do not have the basic
biological and anthropological elements of marriage and family. They are
not able to contribute in a proper way to the procreation and survival
of the human race16, and thus it would be an injustice to grant them
legal recognition along with the same benefits and privileges accorded
to marriage.
Neither can this injustice be mitigated by allowing homosexual
couples to either adopt children or use artificial reproductive
technologies to engender them. Such actions would intentionally deprive
these children of the experience of fatherhood or of motherhood that
they would need to develop and flourish, not only as human persons, but
as persons living in a gendered society where socialization involves the
learning of gendered social norms.
This too would be a grave injustice, especially in light of the
principle, “recognized by the United Nations Convention on the Rights of
the Child, that the best interests of the child, as the weaker and more
vulnerable party, are to be the paramount consideration in every
case.”17
It would likewise be unjust if homosexual unions were granted
privileges and benefits identical to those of marriages because this act
would redefine marriage, making it “an institution devoid of essential
reference to factors [that are necessarily] linked to heterosexuality;
for example, procreation and raising children.”18
Responding to Arguments for the Legalization of Homosexual Unions
In any debate that runs current to a proposal to legalize homosexual
unions, four major arguments have been and will continue to be advanced.
The following enumeration and discussion is presented for the
understanding and enlightenment of Catholics seeking appropriate
responses to such arguments.
1. To deny homosexual unions the legal status of marriage is to
unjustly discriminate against homosexual persons who simply wish to
express their love and commitment to their same-sex partners as
heterosexual spouses do.
The Catholic response: Distinguishing between persons or refusing
social recognition or benefits to specific individuals or groups of
individuals is immoral only when it is contrary to justice. Marriage is
more than just the mutual affirmation one’s love and commitment to a
beloved. This is why the state regulates and licenses marriage in a way
that it does not regulate other types of friendship, which to some
degree, all involve the mutual affirmation of love and commitment
between and among friends – because only marriage can naturally and
directly contribute children and a stable environment for the raising of
those children, to the common good.
Denying homosexual unions the social and legal status of marriage
simply affirms that these unions, as well as other non-marital unions
similar to them, are not equivalent to marriage because they cannot give
society what marriages can give. This is not opposed to justice. On the
contrary, justice demands
it.19
2. Homosexual unions should be legally recognized because individuals,
whether they are heterosexual or homosexual, should have the right to do
whatever they want to, if doing so does not hurt or impinge upon the
freedom of others.
The Catholic response: As the Congregation for the Doctrine of the
Faith explains, it is one thing for individual persons to freely engage
in their private activities, and another very different thing for them
to demand that the state sanction these activities, especially when they
would harm the common good.
This would be the case if homosexual unions were legally
recognized.20
Rightly respecting individual autonomy does not mean that society has
to do everything that an autonomous individual demands that it do.
3. Homosexual unions should be legally recognized because they are
occasions for virtue, and as such, are good for society. There are many
instances where same-sex couples have clearly grown in virtue, for
example, the virtues of patience, forgiveness, and generosity, in and
through their efforts to build a life together.
The Catholic response: It may be true that homosexual unions, in
certain cases, may be occasions for the growth of imperfect natural
virtue. However, this alone would not be a reason for granting them the
legal status of marriage, because they still do not and cannot
contribute to the common good in the same way that marriages do.
Moreover, the Catholic Church has the obligation to remind same-sex
couples that natural virtue is insufficient for salvation and for the
eternal beatitude to which everyone is called. Only the supernatural
virtues are salvific.
4. Marriage as a social institution has evolved and changed numerous
times over the course of human history to accommodate the needs of a
particular society and culture. Thus, marriage should evolve once more
to accommodate our contemporary notions of human sexuality that
recognize the fluidity not only of gender identities but also of sexual
orientations.
The Catholic response: The truth about marriage, i.e., that it is a
social institution ordered towards the life-long union of a man and a
woman and the procreation and education of their children, is attainable
by human reason.
However, given fallen human nature, especially given the interior
disarray of our carnal desires that obscures our intellect, it is a
truth that is often hard to grasp, and only after a long time, and with
the admixture of many errors.
Not surprisingly, therefore, there has been and will continue to be
throughout history, much confusion about the nature of marriage.
Nonetheless, error is not a reason to abandon truth.
A Pastoral Response to the Legalization of Homosexual Unions
In societies that have legalized homosexual unions and in societies that
are inclined to grant homosexual unions legal status, the Catholic
Church is called, like her Lord did in his own time, to preach the good
and saving news of marriage, by turning once again to God’s plan “in the
beginning,” especially as it has been taught in the papal magisterium
of Pope St. John Paul II in his Theology of the Body.
To the Catholic people and to other Christian believers, the Catholic
Church is called to renew her efforts to catechize the faithful about
the true nature of creation and marriage. This is especially urgent for
our young people who may be led into error and doubt by those social
movements that want to normalize homosexuality and to legalize
homosexual unions.
For the Filipino people, we the Catholic bishops will be publishing a
short catechism that specifically responds in simple language to the
most common questions and objections raised by critics of the Church’s
teaching on marriage and homosexual unions. Notably, however, we also
acknowledge that the confusion surrounding the true nature of marriage
cannot be driven out of the culture without the penance, prayer, and
fasting of God’s holy people (cf. Mk. 9:29).
To families with members who struggle with homosexuality and who are
tempted to ostracize their sons and daughters, the Catholic Church is
called to preach mercy as her Lord did, without forgetting that the
mercy of Jesus is always accompanied by his challenge to the woman
caught in adultery that “from now on, do not sin again” (Jn. 8:11).
For the Filipino people, we the Catholic bishops consider addressing
the familial shame that is experienced by Filipino families touched by
homosexuality. It is a shame that needs to be redeemed in Christ through
the intercession of Mary, the Mother of God.
Finally, and most importantly, to homosexual individuals who are
tempted either to pride or to despair, the Catholic Church is called to
preach the power of grace through prayer and Holy Communion, and the
mercy of Jesus Christ through the sacrament of penance.
It is Jesus Christ, and he alone, who can heal every broken human
heart that yearns for unconditional love and authentic friendship. It is
Jesus Christ, and he alone, who faithfully accompanies the homosexual
person from grace unto glory.
From the Catholic Bishops’ Conference of the Philippines, August 28, 2015
+SOCRATES B. VILLEGAS
Archbishop of Lingayen Dagupan
President, Catholic Bishops’ Conference of the Philippines
Endnotes:
_______________________________________
1 Catechism of the Catholic Church, §1605.
2 Pope John Paul II, “Marriage, One and Indissoluble in the First
Chapters of Genesis,” General Audience, November 21, 1979, Vatican City.
3 St. Thomas Aquinas, Summa contra gentiles
III-II.122.8.
4 Vatican II, Gaudium et spes, 48 §1. (cf. CCC, §1603)
5 Codex Iuris Canonici, can. 1055 § 1; cf. Gaudium et spes, 48 § 1.
6 In the United States, the Centers for Disease Control and Prevention
reported in 2014 that 1.6% of the U.S. population identify themselves as
gay, lesbian, and that 0.7% consider themselves bisexual. For details,
see Ward et al., “Sexual Orientation and Health Among U.S. Adults:
National Health Interview Survey, 2013,” National Health Statistics
Reports Number 77, July 15, 2014.
7 Catechism of the Catholic Church, §2357.
8 Congregation for the Doctrine of the Faith, “Considerations Regarding
Proposals to Give Legal Recognition to Unions Between Homosexual
Persons, June 3, 2003,” §4.
9 Catechism of the Catholic Church, §2358.
10 Congregation for the Doctrine of the Faith, “Considerations Regarding
Proposals to Give Legal Recognition to Unions Between Homosexual
Persons, June 3, 2003,” §4.
11 Ibid, §5.
12 Ibid.
13 Ibid.
14 Ibid., §10.
15 Ibid.
16 Ibid., §7.
17 Ibid.
18 Ibid., §8.
19 Ibid.
20 Ibid.
Source:
http://www.cbcpnews.com/cbcpnews/?p=62674