Before addressing the moral issue of the practice of homosexuality, we must first review some basic truth principles: First, each of us, whether male or female, is made in God’s image and likeness (Genesis 1:27). We must be ever mindful of the inherent dignity of each person, a dignity heightened by the incarnation of Jesus Christ. Second, in accord with God’s plan, the union of man and woman as husband and wife in marriage is a sacred covenant of life and love (Genesis 1:28, Matthew 19:3ff); the complementarity of the sexes reflects the inner unity of the Creator (Letter on the Pastoral Care of Homosexual Persons, #4). Third, the conjugal expression of love in marriage is both unitive and procreative: a sacred symbol of the two who have become one flesh and a sacred expression which may bring human life into this world.
Given these principles, the practice of homosexuality– “relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex” (Catechism, #2357)– is considered “intrinsically disordered” (Declaration on Certain Problems of Sexual Ethics, #8). An “intrinsically disordered” act defies both the goodness of God’s design for how life ought to be lived and the dignity proper to each person. Please note that a distinction is made between the homosexual condition or tendency and the practice of homosexuality; the practice or act is what falls into the realm of sin.
Why does the Church preach that the practice of homosexuality is a sin? The answer is first based on the revelation found in Sacred Scripture. In Genesis, we find the story of Sodom and Gomorrah (18:16-19:29), a place where “their sin was so grave” (18:20); here, Lot has to protect his two male visitors (not knowing they were angels of the Lord) from the townsmen who desired “intimacies” with them. St. Paul also condemned the practice of homosexuality: “God delivered them up in their lusts to unclean practices; they engaged in the mutual degradation of their bodies, these men who exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator…. God therefore delivered them up to disgraceful passions. Their women exchanged natural intercourse for unnatural, and the men gave up natural intercourse with women and burned with lust for one another. Men did shameful things with men, and thus received in their own persons the penalty for their perversity” (Romans 1:24-29). In other letters, he also condemns the acts of “sexual perverts” (I Corinthians 6:10 and I Timothy 1:10). Sadly, some individuals would like to contort these passages to say they really do not condemn the practice of homosexuality but rather some other problem; such a reading is erroneous and defies the consistent teaching of the Church.
While these explicit condemnations exist, the teaching of Sacred Scripture which extols the sanctity of marriage between male and female as husband and wife and their marital love clearly provides the foundation for prohibiting the homosexual action. Secondly, therefore, the answer is based on the principles established at the outset of this article. A homosexual union defies the union of husband and wife as designed by God. Such a union cannot capture the symbolism of the two– male and female– complementing each other and becoming one flesh: In such a union they cannot be God’s instruments in bringing human life into this world through the normal act of marriage. Even using our reason alone, without any reference to divine revelation, we would have to conclude that the practice of homosexuality is contrary to the natural law.
Some individuals though try to exonerate or to justify homosexual activity by saying that homosexuals do not choose their condition or that their condition is due to biological factors. Granted, homosexuals may not willfully choose their condition. Some psychiatrists and psychologists attribute homosexuality to faulty education, bad example, family environment, or a lack of normal sexual development; in these instances, proper treatment may help the person. On the other hand, other researchers assert that homosexuality is a permanent condition due to biological differences; for, instance, Dr. Simon LeVay has published research promoting such a stance, but such evidence is still considered by the academic community as being inconclusive. Nevertheless, no matter what the etiology of homosexuality may be, the act is still objectively wrong. Granted, the personal culpability may be diminished because of what causes the homosexuality and thereby how freely a person wills the action. Nevertheless, please note that in no way can we justify the homosexual action or deem it a good action; however, the degree of culpability must always be judged “prudently” (Declaration on Certain Problems of Sexual Ethics, #8).
While the Church continues to uphold the consistent condemnation of the practice of homosexuality, it has compassion for the homosexual person: “Pastoral care of such homosexuals should be considerate and kind” (Declaration on Certain Problems of Sexual Ethics, #8). “They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided” (Catechism, #2358). “It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action” (Letter on the Pastoral Care of Homosexual Persons, #9). All of these statements distinguish the sin from the sinner.
Recent attention has focused on the relationship between parents and their homosexual children. Parents must show compassion and mercy while upholding the truth of our faith. Parents must love their children, but not the sin of their children. The Church in no way condones the practice nor accepts that the practice can be regarded as a morally neutral “alternate lifestyle.” In no way can the Church judge a quasi-marital lifestyle between two people of the same sex as something equally good as heterosexual marriage. Parents have to take strong positions to defend the truth in order to save the souls of their children. Without tolerating the sin, parents must help their children by praying for them, exhorting them to a chaste lifestyle, and directing them to proper counseling or other help– actions parents should follow for any child whether of this orientation or not.
Parents and all of the faithful must be compassionate in reconciling any sinner to the faith. I think of one case where a man had entered a homosexual union, cut off all ties with his family, contracted AIDS, and was dying. Sadly, his family refused to visit him in the hospital, saying, “He’s no longer our son,” even though he had been reconciled back to God and the Church. The Parable of the Prodigal Son teaches us to act differently. Yes, condemn the sin, but always seek to reconcile the sinner back to God.
In all, the Church does challenge homosexual persons to live a chaste life. Like any Christian, these persons must adhere to God’s plan, strive to fulfill His will in their own lives, and unite themselves in their interior suffering to Christ. They too must embrace the cross.
In this spiritual struggle, the Church reaches out to homosexuals and does strive to help them lead such a chaste life. In 1980, a group called Courage was founded by a group of priests and psychologists for persons struggling with homosexuality or identifying as gay. The group has five purposes: (1) To live chaste lives in accordance with the Roman Catholic Church’s teachings on homosexuality. (2) To dedicate their entire lives to Christ through service to others, spiritual reading, prayer, meditation, individual spiritual direction, frequent reception of the sacraments of Penance and of the Holy Eucharist. (3) To foster a spirit of fellowship in which they may share with one another their thoughts and experiences and so ensure that none of them will have to face the problems of homosexuality alone. (4) To be mindful of the truth that chaste friendships are not only possible but necessary in celibate Christian life and to encourage one another in forming and sustaining them. (5) To live lives that may serve as good examples to other homosexuals. While these principles are directed to homosexuals, they also challenge each committed Christian. By the grace of God, each of us must strive to master ourselves, approach Christian perfection, and live in the freedom of God’s children.