Response on Sin and
Homosexuality
I don't want to address the individual comments as much as I
want to address the theological nature of this entire thread. First off, let's determine what sin is. Sin is any action (or inaction) which
separates one from God. How do we know
what separates us from God? First and
foremost, there is Sacred Scripture.
Secondly, we can also look at the Magisterial teaching of the Church, for
Saint John tells us, "There are also many other things that Jesus did, but
if these were to be described individually, I do not think the whole world
would contain the books that would be written" (John 21:25). As Saint John said, a lot of what Jesus
taught was not written down, but was transmitted orally - what we call Sacred
Tradition, which is why Protestants, who adhere to Sola Scriptura, have
dismissed some Catholic teaching, because it is not explicitly laid out in the
pages of Sacred Scripture.
Let's talk about sexual sin for a few moments, but before we
address same-sex attraction and homosexuality, let's look at other forms of
sexual sin. First of all, ALL of us
regardless of our persuasion are called to chastity. Paragraph 2337 of the Catechism describes
chastity as, "the successful integration of sexuality within the person
and thus the inner unity of man in his bodily and spiritual being". In other words, living out one's sexuality in
accordance with their state in life. If
a person is single, chastity means celibacy.
If married, chastity means wholly and completely giving oneself to their
spouse in the marital act. If a couple
is contracepting, they are not giving themselves to their spouse wholly and
completely. They are withholding that
which is most sacred, their fertility. It
also means staying faithful to one's spouse.
Now, on to those sexual sins... First is Lust (see CCC, 2351). Lust is the disordered desire for or
inordinate enjoyment of sexual pleasure.
What people often forget nowadays is that sex was created first and
foremost for procreation. The Church has
always taught that sex is to be BOTH unitive AND procreative. When either of these qualities is
intentionally omitted, the sexual act becomes disordered. That is, it is no longer in line with God's
desired order of things. Sexual pleasure
is not a bad thing, however, it is the by-product of the procreative act. Procreation is NOT the by-product of a
pleasurable act. This also does not mean
that every sexual act must result in procreation, but it does mean that every
sexual act must be open to procreation - which is why the Church teaches
against the use of contraception and sterilization. Also, in the sin of lust one reduces their
spouse to an object of pleasure, and in doing so diminishes their human
dignity.
Second is Masturbation (see CCC, 2352). Masturbation is the deliberate stimulation of
the genital organs in order to derive sexual pleasure. In this instant, one reduces them self to an
object of pleasure and diminishes their own human dignity. Also, because the act itself is still sexual,
the fact this act is neither unitive or procreative makes it all the more sinful.
Third is Fornication (see CCC, 2353). Fornication is the carnal union between an
unmarried man and an unmarried woman.
This is contrary to the dignity of the sexual act for it was designed
for the good of the spouses (through unity) and for the generation and
education of children. Also, fornication
is generally sought out for its pleasurable qualities and not for its unitive
or procreative qualities.
Fourth is Pornography (see CCC, 2354). Pornography consists in removing real or
simulated sexual acts from the intimacy of the partners in order to display
them to third parties. Pornography is a
sin against chastity because it perverts the conjugal act. Again, like the other sexual sins we have
discussed here, they seek merely pleasure and not the end(s) for which the
sexual act was created.
Fifth is Prostitution (see CCC, 2355). Prostitution does injury to the dignity of
the person who engages in it, reducing the person to an instrument of sexual
pleasure. The one who pays sins gravely
against himself; he violates the chastity to which his Baptism pledged him and
defiles his body, the temple of the Holy Spirit. Again, we are seeing a common theme
throughout these sexual sins. That
common theme is the perversion of the sexual act to merely a source of pleasure
and not the love-giving and life-giving institution it was created to be.
Sixth is Rape (see CCC, 2356). Rape is the forcible violation of the sexual
intimacy of another person. In this
case, the perpetrator may not necessarily be seeking pleasure, but perhaps
power. In any circumstance, the human
and sexual dignity of the victim is cast aside.
Finally, after all these other sexual sins or offenses
against chastity, the Catechism arrives at Homosexuality. Paragraph 2357 states, "Basing itself on
Sacred Scripture, which presents homosexual acts as acts of grave depravity,
tradition has always declared that 'homosexual acts are intrinsically
disordered.'" This means that they
are contrary to the Natural Law and under no circumstance are they licit. Paragraph 2357 continues, "They close
the sexual act to the gift of life. They
do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be
approved." I want to speak briefly
on the complementarity of the sexes.
Genesis 1:27 says, "God created man in his own image... male and
female he created them." It does
not say, "male, female, gender fluid, pansexual, transsexual,
transvestite, etc..." Therefore, it
does an injustice to the dignity of the human person to assign genders which do
not exist. Also, as the sexes are
complementary, there are certain elements that only a female can bring to a
relationship and likewise there are certain qualities that only a male can
bring to a relationship.
Paragraph 2358 goes on to state, "This inclination,
which is objectively disordered, constitutes for most of them a trial". Another word for trial is affliction. This is why we often hear Catholic scholars and apologists
who speak about same-sex attraction refer to it as "being afflicted with
same-sex attraction". Paragraph
2358 is very clear that those with same-sex attraction and those who are
currently involved in active homosexual relationships are to be accepted with
respect, compassion and sensitivity.
Every sign of unjust discrimination in their regard should be
avoided. Accepting the person, does not
mean accepting that which is sinful. If
you had a friend who just committed a crime, you would still love your friend,
however, you would (hopefully) chastise them for the crime they just committed. Paragraph 2358 concludes by saying,
"These persons are called to fulfill God's will in their lives and, if
they are Christians, to unite to the sacrifice of the Lord's Cross the
difficulties they may encounter from their condition." When I read this I am immediately reminded of
Saint Paul's letter to the Colossians.
In his letter he says, "Now I rejoice in my sufferings for your
sake, and in my flesh I am filling up what is lacking in the afflictions of
Christ on behalf of his body, which is the church" (Colossians 1:24). In this portion of his letter he is talking
about redemptive suffering, that is, our ability as members of the body of
Christ to willfully suffer on behalf of others and through that suffering
participate in the salvation of others.
Those with same-sex attraction are called to carry that cross in their
lives and offer that affliction for the expiation of the sins of others.
Paragraph 2359 states that homosexual persons are called to
chastity. In their case, chastity
requires celibacy. This is in no way
discriminatory. It is just the
fulfillment of the understanding of the nature and purpose of sexual
intercourse.
Another issue I want to address is why I differentiate
between those with same-sex attraction and homosexuals. One can have a same-sex attraction and not
engage in homosexual activity, therefore I do not want to label someone based
on the objective or intrinsic disorder, just as one would not label one by
their physical or mental or emotional disorder.
As I was saying, if one has a same-sex attraction, but is not engaging
in homosexual activity they are not sinning.
Just like a married man who finds a female co-worker attractive. If he is not lusting after her, fantasizing
about her or pursuing a physical relationship with her, he is not sinning, he
is merely appreciating God's beauty in another human being. Same thing goes for the person with same-sex
attraction. They are merely appreciating
God's beauty in another human being of the same sex.
All of that being said, let's remember who Jesus was and
what He did. He dined with sinners
often. He did not condemn them. He forgave their sins. However, when He forgave their sins, He did
so with a stipulation - "Go and sin no more." Jesus tells us that same thing in the words
of absolution when we go to Confession.
However, most of us find ourselves confessing the same sins over and
over again. Hopefully, not because we
love the sin, but because of our fallen human nature. Through spiritual counseling (and
psychological if needed), prayer and discernment we can begin to win the battle
against our sins. I do not know what
"causes" one to have same-sex attraction. So I do not believe that one can just change
their orientation or persuasion. However,
just like one can work on their inclination to view pornography, I do believe
that one with same-sex attraction can work on their inclination to engage in
homosexual activity and one day through all the things I just mentioned above achieve
chastity.
Conversion is a life-long process and not something that
just occurs overnight. We must love all
of our brothers and sisters in Christ, regardless of their affliction. However, if one is in a state of mortal sin,
regardless of what that sin is or how "socially acceptable" it is,
they must not be admitted to communion until they have worked out the sin. For instance, one who was married, divorced
(without an annulment) and remarried must not be admitted to communion until
their previous marriage is nullified and their current marriage is convalidated
in the Church, thus eliminating their impediment. Likewise, one who is actively engaged in
homosexual activity cannot be admitted to communion until their impediment is
eliminated. The impediment in this case
is not the same-sex attraction, but the active homosexual relationship they are
engaged in. We can be charitable by
offering them prayer, disinterested friendship and support. But charity in this case does not include
acceptance of the sinful behavior.
The Catholic Church has a wonderful apostolate to help those
with same-sex attraction live lives of chastity. It is called Courage. Courage has been approved by the Pontifical
Council for the Family and has been said to be "doing the work of
God" by Saint Pope John Paul II.
The only negative commentary I have seen about Courage comes from
gay-rights groups who claim that Courage is trying to convert those with
same-sex attraction or tell them they must suppress who they are. If anything, Courage encourages those with
same-sex attraction to live their lives to the fullest, in accordance with
God's will and gives them the encouragement and support they need to live a
chaste life.
We must not allow the secular, societal views of
homosexuality and same-sex attraction to cloud our judgment on this issue when it
comes to our faith. We must love the
sinner, but we must also admonish the sin. To pretend like "it's ok because Jesus
loves you" is not going to save any souls.
We must show all people (as we are all sinners) that God's love is
greater than any sin we commit, however, we must be willing to seek God's
forgiveness and we must truly be sorry for our sins and desire to remove that
and all other sins from our lives.
