There is nothing unclear about these ecclesial doctrines. The theological quandary and the complexities for practical theology and pastoral ministry are statements such as this: "Basing itself on sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that homosexual acts are intrinsically disordered. They are contrary to the natural law."[1] Wording such as "intrinsically disordered" tends to be divisive instead of binding, and it is offensive and alarming for homosexual persons. Besides being extremely un-pastoral, the phrase "intrinsically disordered," which applies to the homosexual genital acts, can easily be misconstrued by thinking that the message is that all homosexual people are intrinsically disordered people, which is slippery slope.[2] As Catholic moral theologian Stephen J. Pope notes, "The Magisterium's message about gay sexual orientation is powerfully stigmatizing and dehumanizing."[3] The wording utilized by these ecclesial pronouncements presents a theological quandary for pastoral ministry because it is polarizing and defaming. Moreover, describing a person's sexuality as "gravely disordered" would seem only to stimulate suspicion, provoke mistrust, and cause alienation among LGBTQ people. Pope further adds, "The Magisterium's teaching about homosexuality stands in tension with its affirmation that each [LGBTQ] person is created in the imago Dei."[4] This tension represents a moral conundrum for practitioners of pastoral care and youth ministry who are charged with ministering to the total person: mind, body, and spirit.
The Christian custom regarding sex before marriage or outside committed marriage is seen as fornication and it is considered morally wrong and sinful (Gal 5:19–21). The parameters of this article do not allow for a full discussion on sexual morality. Nevertheless, it must be noted that the traditional or conservative view regarding sexual relations is abstinence and chastity. Abstinence is the avoidance of a particular pleasure (food, drink, sexual intercourse) for a determined length of time, usually on certain days.[5] Chastity is a virtue and a Christian lifestyle. Chastity is the successful integration of human sexuality within a person and thus the person's interior life (spirituality) is in unity with the outer life (sexuality).[6] Hence all Christians are called to chastity; even married couples and spouses are chaste nonvirgins.[7] A Catholic moderate view of sex before marriage or outside of marriage would indicate that sex between two committed and consenting adults is ideally based on genuine mutual respect, companionship, and love.[8] A Catholic revisionist/progressive view of sex before or outside of marriage would maintain that sexual encounters cause no unjust harm, involve free consent, mutuality of sexual desire, and equality of personhood, power, and status.[9] Monogamy is still the gold standard! Even a Catholic revisionist perspective would disapprove of so-called "causal sex" or "one-night stands" between uncommitted couples. The rationale for bringing up these three views of sex before or outside of marriage is to demonstrate the theological and moral dilemma that pastoral practitioners such as youth ministers must face, especially with LGBTQ adolescents.
Despite charged emotions, personal opinions, troublesome psychological theories, and conservative theologies regarding homosexuality, the larger issue remains: LGBTQ youth deserve, and should expect, proper and competent
- ↑ John Paul, CCC, no. 2357.
- ↑ S. J. Pope, "The Magisterium's Arguments Against 'Same Sex Marriage': An Ethical Analysis and Critique," Theological Studies 65, no. 3 (2004): 549. http://dx.doi.org/10.1177/004056390406500303.
- ↑ Pope, "Magisterium's Arguments," 550.
- ↑ Pope, "Magisterium's Arguments," 550.
- ↑ John Paul, CCC, no. 2337.
- ↑ John Paul, CCC, no. 2337.
- ↑ Vincent J. Genovesi, In Pursuit of Love: Catholic Morality and Human Sexuality, 2nd ed. (Collegeville, MN: The Liturgical Press, 1996), 136.
- ↑ Genovesi, "In Pursuit,," 171–75.
- ↑ Margaret A. Farley, Just Love: A Framework for Christian Sexual Ethics (New York: Continuum, 2006), 216–23.
