Text
of Vatican instruction on homosexuality and priestly formation
By
Catholic News Service
VATICAN CITY (CNS) -- Here is the Vatican's English-language text of "Instruction
Concerning the Criteria for the Discernment of Vocations With Regard to
Persons With Homosexual Tendencies in View of Their Admission to the Seminary
and to Sacred Orders." The instruction, from the Congregation for Catholic
Education, was issued Nov. 29.
INTRODUCTION
In continuity with the teaching of the Second Vatican Council and in particular
with the decree "Optatam Totius"(1) on priestly formation, the Congregation
for Catholic Education has published various documents with the aim of
promoting a suitable, integral formation of future priests by offering
guidelines and precise norms regarding its diverse aspects.(2) In the
meantime, the 1990 Synod of Bishops also reflected on the formation of
priests in the circumstances of the present day, with the intention of
bringing to completion the doctrine of the council on this theme and making
it more explicit and effective in today's world. Following this synod,
Pope John Paul II published the post-synodal apostolic exhortation "Pastores
Dabo Vobis."(3)
In light of this abundant teaching, the present instruction does not intend
to dwell on all questions in the area of affectivity and sexuality that
require an attentive discernment during the entire period of formation.
Rather, it contains norms concerning a specific question made more urgent
by the current situation, and that is: whether to admit to the seminary
and to holy orders candidates who have deep-seated homosexual tendencies.
1. Affective Maturity and Spiritual Fatherhood
According to the constant tradition of the church, only a baptized person
of the male sex validly receives sacred ordination.(4) By means of the
sacrament of orders, the Holy Spirit configures the candidate to Jesus
Christ in a new and specific way: The priest, in fact, sacramentally represents
Christ, the head, shepherd and spouse of the church.(5) Because of this
configuration to Christ, the entire life of the sacred minister must be
animated by the gift of his whole person to the church and by an authentic
pastoral charity.(6)
The candidate to the ordained ministry, therefore, must reach affective
maturity. Such maturity will allow him to relate correctly to both men
and women, developing in him a true sense of spiritual fatherhood toward
the church community that will be entrusted to him.(7)
2.
Homosexuality and the Ordained Ministry
From
the time of the Second Vatican Council until today, various documents
of the magisterium, and especially the "Catechism of the Catholic Church,"
have confirmed the teaching of the church on homosexuality. The catechism
distinguishes between homosexual acts and homosexual tendencies.
Regarding acts, it teaches that sacred Scripture presents them as grave
sins. The tradition has constantly considered them as intrinsically immoral
and contrary to the natural law. Consequently, under no circumstance can
they be approved.
Deep-seated homosexual tendencies, which are found in a number of men
and women, are also objectively disordered and, for those same people,
often constitute a trial. Such persons must be accepted with respect and
sensitivity. Every sign of unjust discrimination in their regard should
be avoided. They are called to fulfill God's will in their lives and to
unite to the sacrifice of the Lord's cross the difficulties they may encounter.(8)
In the light of such teaching, this dicastery, in accord with the Congregation
for Divine Worship and the Discipline of the Sacraments, believes it necessary
to state clearly that the church, while profoundly respecting the persons
in question,(9) cannot admit to the seminary or to holy
orders those who practice homosexuality, present deep-seated homosexual
tendencies or support the so-called "gay culture."(10)
Such persons, in fact, find themselves in a situation that gravely hinders
them from relating correctly to men and women. One must in no way overlook
the negative consequences that can derive from the ordination of persons
with deep-seated homosexual tendencies.
Different, however, would be the case in which one were dealing with homosexual
tendencies that were only the expression of a transitory problem -- for
example, that of an adolescence not yet superseded. Nevertheless, such
tendencies must be clearly overcome at least three years before ordination
to the diaconate.
3. Discernment by the Church Concerning the Suitability of Candidates
There are two inseparable elements in every priestly vocation: the free
gift of God and the responsible freedom of the man. A vocation is a gift
of divine grace received through the church, in the church and for the
service of the church. In responding to the call of God, the man offers
himself freely to him in love.(11) The desire alone to become a priest
is not sufficient, and there does not exist a right to receive sacred
ordination. It belongs to the church -- in her responsibility to define
the necessary requirements for receiving the sacraments instituted by
Christ -- to discern the suitability of him who desires to enter the seminary,(12)
to accompany him during his years of formation and to call him to holy
orders if he is judged to possess the necessary qualities.(13)
The formation of the future priest must distinctly articulate, in an essentially
complementary manner, the four dimensions of formation: human, spiritual,
intellectual and pastoral.(14) In this context, it is necessary to highlight
the particular importance of human formation as the necessary foundation
of all formation.(15) In order to admit a candidate to ordination to the
diaconate, the church must verify, among other things, that the candidate
has reached affective maturity.(16)
The call to orders is the personal responsibility of the bishop(17) or
the major superior. Bearing in mind the opinion of those to whom he has
entrusted the responsibility of formation, the bishop or major superior,
before admitting the candidate to ordination, must arrive at a morally
certain judgment on his qualities. In the case of a serious doubt in this
regard, he must not admit him to ordination.(18)
The discernment of a vocation and of the maturity of the candidate is
also a serious duty of the rector and of the other persons entrusted with
the work of formation in the seminary. Before every ordination, the rector
must express his own judgment on whether the qualities required by the
church are present in the candidate.(19)
In the discernment concerning the suitability for ordination, the spiritual
director has an important task. Although he is bound to secrecy, he represents
the church in the internal forum. In his discussions with the candidate
the spiritual director must especially point out the demands of the church
concerning priestly chastity and the affective maturity that is characteristic
of the priest as well as help him to discern whether he has the necessary
qualities.(20) The spiritual director has the obligation
to evaluate all the qualities of the candidate's personality and to make
sure that he does not present disturbances of a sexual nature, which are
incompatible with the priesthood. If a candidate practices homosexuality
or presents deep-seated homosexual tendencies, his spiritual director
as well as his confessor have the duty to dissuade him in conscience from
proceeding toward ordination.
It goes without saying that the candidate himself has the primary responsibility
for his own formation.(21) He must offer himself trustingly to the discernment
of the church, of the bishop who calls him to orders, of the rector of
the seminary, of his spiritual director and of the other
seminary educators to whom the bishop or major superior has entrusted
the task of forming future priests. It would be gravely dishonest for
a candidate to hide his own homosexuality in order to proceed, despite
everything, toward ordination. Such a deceitful attitude does not correspond
to the spirit of truth, loyalty and openness that must characterize the
personality of him who believes he is called to serve Christ and his church
in the ministerial priesthood.
CONCLUSION
This congregation reaffirms the need for bishops, major superiors and
all relevant authorities to carry out an attentive discernment concerning
the suitability of candidates for holy orders from the time of admission
to the seminary until ordination. This discernment must be done in light
of a conception of the ministerial priesthood that is in accordance with
the teaching of the church.
Let bishops, episcopal conferences and major superiors look to see that
the constant norms of this instruction be faithfully observed for the
good of the candidates themselves and to guarantee that the church always
has suitable priests who are true shepherds according to the heart of
Christ.
The supreme pontiff Benedict XVI on Aug. 31, 2005, approved this present
instruction and ordered its publication.
Rome, Nov. 4, 2005, memorial of St. Charles Borromeo,
Cardinal Zenon Grocholewski
prefect
Archbishop J. Michael Miller, CSB
secretary
Notes
1. Vatican Council II, Decree on Priestly Formation "Optatam Totius" (Oct.
28, 1965): "Acta Apostolicae Sedis" 58 (1966), 713-727.
2. Cf. Congregation for Catholic Education, "Ratio Fundamentalis Institutionis
Sacerdotalis" (Jan. 6, 1970; 2nd ed., March 19, 1985); "The Study of Philosophy
in Seminaries" (Jan. 20, 1972); "A Guide to Formation in Priestly Celibacy"
(April 11, 1974); "On the Teaching of Canon Law to Those Preparing to
Be Priests" (April 2, 1975); "The Theological Formation of Future Priests"
(Feb. 22, 1976); Circular Letter on the Formation of Adult Vocations (July
14, 1976); Instruction on Liturgical Formation in Seminaries (June 3,
1979); Circular Letter Concerning Some of the More Urgent Aspects of Spiritual
Formation in Seminaries (Jan. 6, 1980); "Educational Guidance in Human
Love: Outlines for Sex Education" (Nov. 1, 1983); "Pastoral Care of People
on the Move in the Formation of Future Priests" (Jan. 25, 1986); "Guide
to the Training of Future Priests Concerning the Instruments of Social
Communication" (March 19, 1986); Circular Letter Concerning Studies of
the Oriental Churches (Jan. 6, 1987); "The Virgin Mary in Intellectual
and Spiritual Formation" (March 25, 1988); "Guidelines for the Study and
Teaching of the Church's Social Doctrine in the Formation of Priests"
(Dec. 30, 1988); Instruction on the Study of the Fathers of the Church
in the Formation of Priests (Nov. 10, 1989); "Directives Concerning the
Preparation of Seminary Educators" (Nov. 4, 1993); "Directives on the
Formation of Seminarians Concerning Problems Related to Marriage and the
Family" (March 19, 1995); Instruction to the Episcopal Conferences on
the Admission to Seminary of Candidates Coming from Other Seminaries or
Religious Families (Oct. 9, 1986, and March 8, 1996); "The Propaedeutic
Period" (May 1, 1998); Circular Letters Concerning the Canonical Norms
Relating to Irregularities and Impediments Both for Receiving Orders and
Exercising Ordained Ministry (July 27, 1992, and Feb. 2, 1999).
3. Pope John Paul II, post-synodal apostolic exhortation "Pastores Dabo
Vobis" (March 25, 1992): AAS 84 (1992), 657-864.
4. Cf. Code of Canon Law, Canon 1024, and Code of Canons for the Eastern
Churches, Canon 754; Pope John Paul II, apostolic letter "Ordinatio Sacerdotalis"
on reserving priestly ordination to men alone (May 22, 1994): AAS 86 (1994),
545-548.
5. Cf. Vatican Council II, Decree on the Ministry and Life of Priests
"Presbyterorum Ordinis" (Dec. 7, 1965), 2: AAS 58 (1966), 991-993; "Pastores
Dabo Vobis," 16. With regard to the priest's configuration to Christ,
bridegroom of the church, "Pastores Dabo Vobis" states that "the priest
is called to be the living image of Jesus Christ, the spouse of the church.
... In his spiritual life, therefore, he is called to live out Christ's
spousal love toward the church, his bride. Therefore, the priest's life
ought to radiate this spousal character, which demands that he be a witness
to Christ's spousal love" (No. 22).
6. Cf. "Presbyterorum Ordinis," 14; "Pastores Dabo Vobis," 23.
7. Cf. Congregation for the Clergy, "Directory on the Ministry and Life
of Priests" (March 31, 1994), 58.
8. Cf. "Catechism of the Catholic Church" (typical edition, 1997), 2357-2358.
Cf. also the various documents of the Congregation for the Doctrine of
the Faith: declaration "Persona Humana" on certain questions concerning
sexual ethics (Dec. 29, 1975); Letter to the World's Bishops on the Pastoral
Care of Homosexual Persons ("Homosexualitatis Problema") (Oct. 1, 1986);
"Some Considerations Concerning the Response to Legislative Proposals
on Nondiscrimination of Homosexual Persons" (July 23, 1992); "Considerations
Regarding Proposals to Give Legal Recognition to Unions Between Homosexual
Persons" (June 3, 2003). With regard to homosexual inclinations, the letter
on the pastoral care of homosexuals states that "though 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" (No. 3).
9. Cf. Catechism, 2358; Western Canon 208 and Eastern Canon 11.
10.
Cf. Congregation for Catholic Education, A memorandum to bishops seeking
advice in matters concerning homosexuality and candidates for admission
to seminary (July 9, 1985); Congregation for Divine Worship and the Discipline
of the Sacraments, Letter (May 16, 2002): Notitiae 38 (2002), 586.
11. Cf. "Pastores Dabo Vobis," 35-36.
12. Cf. Canon 241.1: "A diocesan bishop is to admit to a major seminary
only those who are judged qualified to dedicate themselves permanently
to the sacred ministries; he is to consider their human, moral, spiritual
and intellectual qualities, their physical and psychic health, and their
correct intention"; cf. Eastern Canon 342.1.
13. Cf. "Optatam Totius," 6. Cf. also Canon 1029. "Only those are to be
promoted to orders who, in the prudent judgment of their own bishop or
of the competent major superior, all things considered, have integral
faith, are moved by the right intention, have the requisite knowledge,
possess a good reputation and are endowed with integral morals and proven
virtues and the other physical and psychic qualities in keeping with the
order to be received"; cf. Eastern Canon 758. Not to call to orders those
who do not have the necessary qualities is not an unjust discrimination:
cf. Congregation for the Doctrine of the Faith, "Some Considerations Concerning
the Response to Legislative Proposals on Nondiscrimination of Homosexual
Persons."
14. Cf. "Pastores Dabo Vobis," 43-59.
15. Cf. ibid., 43: "The priest, who is called to be a 'living image' of
Jesus Christ, head and shepherd of the church, should seek to reflect
in himself, as far as possible, the human perfection which shines forth
in the incarnate Son of God and which is reflected with particular liveliness
in his attitudes toward others."
16. Cf. ibid., 44 and 50. Cf. also: Congregation for Divine Worship and
Discipline of the Sacraments, Circular Letter to the Diocesan Bishops
and Other Ordinaries With Canonical Faculties to Admit to Sacred Orders
Concerning Scrutinies Regarding the Suitability of Candidates for Orders
(Nov. 10, 1997): Notitiae 33 (1997), 507-518, particularly Enclosure V.
17. Cf. Congregation for Bishops, Directory for the Pastoral Ministry
of Bishops "Apostolorum Successores" (Feb. 22, 2004), 88.
18. Cf. Canon 1052.3: "If ... the bishop doubts for specific reasons whether
a candidate is suitable to receive orders, he is not to promote him."
Cf. also Eastern Canon 770.
19. Cf. Canon 1051: "The following prescripts regarding the investigation
about the qualities required in the one to be ordained are to be observed:
... there is to be a testimonial of the rector of the seminary or house
of formation about the qualities required to receive the order, that is,
about the sound doctrine of the candidate, his genuine piety, good morals
and aptitude to exercise the ministry, as well as, after a properly executed
inquiry, about his state of physical and psychic health."
20. Cf. "Pastores Dabo Vobis," 50 and 66. Cf. also "Ratio Fundamentalis
Institutionis Sacerdotalis," 48.
21. Cf. "Pastores Dabo Vobis," 69.
Copyright (c) 2005 Catholic News Service/U.S. Conference of Catholic
Bishops