instruction about criteria for clarifying the appeal of persons with homosexual tendencies for admission to the priesthood and to the holy consecrations

 instruction

about criteria for clarifying the appeal of persons with homosexual tendencies for admission to the priesthood and to the holy consecrations.

In continuity with the teaching of Vatican II, and in particular with the decree on priestly formation Optatam totius [1], the Congregation for Catholic Education has published various documents to promote an adequate and comprehensive formation of future priests. Guidance and precise standards have been provided on its various aspects. [2] Meanwhile, the 1990 Synod of Bishops also reflected on priestly formation in the current conditions, in order to complete the Council's teaching on the subject and make it clearer and more effective for today's world. Following this Synod, John Paul II published the Post-Synodal Apostolic Exhortation Pastores dabo vobis[3]. In the light of this rich teaching, the present Instruction does not intend to deal with all the affective and sexual issues that require careful clarification throughout the formation period. It contains norms on a particular issue made more pressing by the current situation. The issue is whether or not candidates who have deep-seated homosexual tendencies should be admitted to the seminary and holy orders. 1. Affective Maturity and Spiritual Fatherhood According to the abiding tradition of the Church, only a baptized man validly receives Holy Orders. [4] In the sacrament of Holy Orders, the candidate is conformed by the Holy Spirit in a new and specific way to Jesus Christ: in fact, the priest sacramentally embodies Christ, the Head, Shepherd and Spouse of the Church. [5] Because of this conformation with Christ, the whole life of the ordained minister must be permeated by the gift of his whole person to the Church and by an authentic pastoral charity. [6] The candidate for the ordained ministry must therefore attain affective maturity. Such maturity will enable him to have a correct relationship with men and women and will develop in him a true sense of spiritual paternity towards the ecclesial community entrusted to him. [7] 2. Homosexuality and Holy Orders From the Second Vatican Council to the present day, various doctrinal documents - notably the Catechism of the Catholic Church - have reaffirmed the Church's teaching on homosexuality. The Catechism distinguishes between homosexual acts and homosexual tendencies. Regarding homosexual acts, he teaches that they are called grave sins in the Scriptures. Tradition has always regarded them as inherently immoral and contrary to natural law. They can therefore not be approved under any circumstances. The deep-seated homosexual tendencies that occur in a certain number of men and women are also objectively disordered and often represent a test for the persons concerned themselves. These persons are to be treated with respect and tact; one should beware of in any way unjustly disregarding them. They are called to do God's will in their lives and to unite the difficulties that may arise with the Lord's sacrifice on the cross. [8th] In the light of this teaching, this Dicastery, in agreement with the Congregation for Divine Worship and the Discipline of the Sacraments, deems it necessary to state with all clarity that the Church - with all due respect to the persons concerned[9] - those not for the seminary and to may allow Holy Orders, who practice homosexuality, have deep-seated homosexual tendencies, or support a so-called homosexual culture. [10] In fact, these people are in a situation that seriously prevents them from establishing proper relationships with men and women. The negative consequences that can result from the ordination of those with deep-seated homosexual tendencies cannot be overlooked. However, if the homosexual tendencies are merely the expression of a temporary problem, such as impending adolescence, they must be clearly overcome at least three years before diaconal ordination. 3. The Church's determination of the suitability of candidates Every priestly vocation contains two inseparable aspects: the gratuitous gift of God and the responsible freedom of man. Vocation is a gift of divine grace received through the church, in the church, and to serve the church. Man gives himself voluntarily to God by lovingly responding to his call. [11] Mere desire to become a priest is not enough a1976); Instruction on the Liturgical Formation of Candidates for the Priesthood (June 3, 1979); Circular: Current Guidelines for the Initiation of Candidates into the Spiritual Life (January 6, 1980); Orientation for Education in Human Love - Notes on Gender Education (November 1, 1983); La Pastorale della mobilità umana nella formation dei future sacerdoti (25 January 1986); Guidelines for the formation of future priests in the media of social communication (March 19, 1986); Lettera circolare riguardante gli studi sulle Chiese Orientali (January 6, 1987); Mary in Intellectual and Spiritual Formation (March 25, 1988); Guidelines for the Study and Instruction of the Social Doctrine of the Church in Priestly Formation (December 30, 1988); Instruction on the Study of the Fathers of the Church in Formation for Priests (November 10, 1989); Guidelines for the Preparation of Seminary Educators (November 4, 1993); Guidelines for the Formation of Candidates for the Priesthood with regard to the Problems of Marriage and the Family (March 19, 1995); Instruction to the Episcopal Conferences on the Admission to the Seminary of Candidates Coming from Other Seminaries or from Religious Families (October 9, 1986 and March 8, 1996); The Propaedeutic Section (May 1, 1998); Lettere circolari circa le norme canoniche relative alle irregolarità e agli impedimenti sia ad Ordines recipiendos, sia ad Ordines exercendos (27 July 1992 and 2 February 1999).

[3] John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (March 25, 1992): AAS 84 (1992), 657–864. [4] Cf. CIC, can. 1024 and CCEO, can. 754; John Paul II, Apostolic Exhortation Ordinatio sacerdotalis on the ordination to the priesthood reserved for men (May 22, 1994): AAS 86 (1994), 545–548. [5] Cf. Second Vatican Council, Decree on the Ministry and Life of Priests Presbyterorum ordinis (December 7, 1965), 2: AAS 58 (1966), 991–993; Pastores dabo vobis, 16: AAS 84 (1992), 681ÂÂ-682. Regarding conformation to Christ, the Bridegroom of the Church, Pastores dabo vobis states: »The priest is called to be the living image of Jesus Christ, the Bridegroom of the Church [ÂÂÂ...]. So he is called to revive in his spiritual life the love of the Bridegroom Christ for his Bride, the Church. His life should also be enlightened and guided by this characteristic, which requires him to be a witness of the love of Christ as the Bridegroom of his Church [ÂÂ...]" (n. 22): AAS 84 (1992), 691. [6] Cf. Presbyterorum ordinis, 14: AAS 58 (1966), 1013–1014; Pastores dabo vobis, 23: AAS 84 (1992), 691–694. [7] Cf. Congregation for the Clergy, Directory Dives Ecclesia for the Ministry and Life of Priests (March 31, 1994), 58. [8] Cf. Catechism of the Catholic Church (Editio typica, 1997), 2357–2358. See also the various relevant documents of the Congregation for the Doctrine of the Faith: Declaration on Certain Questions of Sexual Ethics Persona Humana (December 29, 1975); Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexuals Homosexualitatis problema (October 1, 1986); Some Considerations Regarding the Response to Proposed Laws on Non-Discrimination Against Homosexual Persons (23 July 1992); Considerations on the drafts for a legal recognition of cohabitations between homosexual persons (June 3, 2003). With regard to the homosexual inclination, the letter  Homosexualitatis problema states: "The specific inclination of the homosexual person, while not in itself sinful, establishes a more or less strong tendency towards behavior that is morally bad. For this reason the inclination itself must be regarded as objectively disordered' (n. 3). [9] Cf. Catechism of the Catholic Church (Editio typica, 1997), 2358; cf. also CIC, can. 208 and CCEO, can. 11. [10] Cf. Congregation for Catholic Education, A memorandum to Bishops seeking advice in matters concerning homosexuality and candidates for admission to Seminary (9 July 1985); Congregation for Divine Worship and the Discipline of the Sacraments, Letter of May 16, 2002: Notitiae 38 (2002), 586. [11] Cf. Pastores dabo vobis, 35-36: AAS 84 (1992), 714-718. [12] Cf. CIC, can. Canon 241, §1: "The diocesan Bishop may only admit into the seminary those who, because of their human, moral, spiritual and intellectual talents, their physical and mental health and also their right intention, appear capable of dedicating themselves permanently to spiritual offices". See also CCEO, can. 342, § 1. [13] Cf. Optatam totius, 6: AAS 58 (1966), 717. Cf. also CIC, can. 1029: "Ordinations are only to be conferred on those who, in the prudent judgment of their own bishop or competent major superior, have an undiminished faith after comprehensive appreciation be guided of right intention, possess the requisite knowledge, be in good repute, be of blameless conduct and demonstrated strength of character, and other physical and psychological qualities appropriate to the consecration to be received. « Cf. also CCEO, can. 758. Not to admit to ordinations those who do not have the necessary qualifications is not unjust discrimination. See Congregation for the Doctrine of the Faith, Some Considerations Regarding the Response to Proposed Laws on Non-Discrimination of Homosexual Persons. [14] Cf. Pastores dabo vobis, 43-59: AAS 84 (1992), 731-762. [15] Cf. ibid., 43: "The priest, called to be the 'living image' of Jesus Christ, Head and Shepherd of the Church, must seek, as far as possible, to reflect in himself that human perfection , which shines forth in the Incarnate Son of God and shines through with singular efficacy in his attitude towards others [ÂÂ...]«: AAS 84 (1992), 732. [16] See ibid., 44 and 50: AAS 84 (1992), 733-736 and 746-748. See also Congregation for Divine Worship and the Discipline of the Sacraments, Circular Entre las más delicadas a los Exc.mos y Rev.mos Señores Obispos diocesanos y demás Ordinarios canónicamente facultados para llamar a las Sagradas Ordenes, sobre Los escrutinios acerca de la idoneidad de los candidatos (10 November 1997): Notitiae 33 (1997), 495–506, especially Annex V. [17] Cf. Congregation for Bishops, Directory for the Pastoral Ministry of Bishops Apostolorum Successores (February 22, 2004), 88. [18] CIC, can. 1052, §3: "If [ÂÂ...] the bishop, for certain reasons, doubts the suitability of the candidate to receive orders, he must not consecrate him". Cf. also CCEO, can. 770 [19] Cf. CIC, can. 1051: »For the scrutiny about the required qualities of a candidate for ordination [ÂÂ...] there must be a certificate from the rector of the seminary or the training center about the qualities required for the reception of ordination, more specifically about the orthodoxy of the candidate, his genuine piety, his good lifestyle , his suitability for the performance of the service and also, on the basis of a proper examination, his physical and mental state of health.« [20] Cf. Pastores dabo vobis, 50 and 66: AAS 84 (1992), 746-748 and 772-774. See also Ratio fundamentalis institutionis sacerdotalis, 48. [21] Cf. Pastores dabo vobis, 69: AAS 84 (1992), 788

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