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At the same time, the government has changed legislation regarding the teaching about homosexuality in Schools. Sir Elton John made a public attack on Scotland’s Cardinal Thomas Winning, accusing him of “ignorance” regarding homosexuality. Writing in the June issue of the Spectator, the flamboyant performer said the cardinal’s views were “outdated,” and that they would cause people to desert the Church. His outburst followed Cardinal Winning’s comments that “gay sex is wrong, because such behaviour is not good for the human person,” and that homosexuality is “a lifestyle that can never respond to the deepest longings of the human heart.” But Sir Elton, who is openly homosexual, dismissed the views as “ill informed.” “Cardinal Winning, and his ignorance, is totally representative of why people are turning away from the Church,” he said. “I am astonished to be told by Cardinal Winning that my sexuality is not good for me. As a gay man I am perfectly happy with my sexuality and my life. I can honestly say that the deepest longings of my heart are satisfied.” A spokesman for Cardinal Winning told the BBC: “We would say that Sir Elton’s views are eminently predictable. The cardinal would not wish to dignify them with a response.” The Catholic bishops in the United States noted in their 1990 document Human Sexuality: "The distinction between being homosexual, and doing homosexual genital actions, while not always clear and convincing, is a helpful and important one when dealing with the complex issue of homosexuality, particularly in the educational and pastoral arena" . In brief, evidence indicates that being homosexual—that is, "experiencing an exclusive or predominant sexual attraction toward persons of the same sex"—is most often an experience that is discovered, not freely chosen . With the onset of puberty, and its associated hormonal changes, every adolescent boy and girl begins to discover sexual attractions, desires, fantasies and feelings. For the majority of people, this attraction is primarily focused toward members of the opposite sex. Thus, their orientation is termed "heterosexual." But for a relatively small but significant percentage of the population, homosexual persons, this attraction or orientation is primarily toward their own gender. Bisexual persons seem to be somewhat equally drawn to members of both sexes. While having a homosexual (or even a bisexual) orientation is not typical, it is not in itself morally wrong or sinful. Since in most cases it is discerned or discovered, not freely chosen, it is not automatically blameworthy . Thus the Church has taken a fairly benign or accepting stance toward homosexual persons—who discover their desires and inclinations (i.e., orientation) toward same-sex sexual activity. Yet the Church has consistently taught that to act on these inclinations, particularly to engage in homosexual genital acts, is always objectively morally wrong. Here the Church attempts to be true to the core premises of our Catholic sexual-ethics tradition, while at the same time fostering basic human respect, justice and pastoral care toward gay and lesbian persons. Accept the orientation, not the actions. As the Catholic bishops state it: "We believe that it is only within a heterosexual marital relationship that genital sexual activity is morally acceptable. Only within marriage does sexual intercourse fully symbolize the Creator’s dual design, as an act of covenant love, with the potential of co-creating new human life. Therefore, homosexual genital activity is considered immoral" . In somewhat less pastoral, more philosophical terms, Vatican documents use the phrase "intrinsically disordered" when referring to homosexual genital acts. The Church calls all homosexual persons, like their single heterosexual counterparts, to be chaste, that is, sexually appropriate for their uncommitted, unmarried state in life. Various Church documents acknowledge that this may be a difficult challenge, even a lifelong cross to carry. This is particularly true since heterosexual couples may anticipate marriage-to-come, while for gay or lesbian couples such a future sacramental union is not available. The Vatican as well as Catholic bishops promise that the Church’s ministers will not be lacking in compassion. They counsel a measure of prudence in the confessional setting as well as a special degree of pastoral care . Church teaching shows a special concern regarding prejudice shown to homosexual persons. "Mindful of the inherent and abiding dignity of every human person" the Catholic bishops reaffirm that "homosexual persons, like everyone else, should not suffer from prejudice against their basic human rights. They have a right to respect, friendship and justice. They should have an active role in the Christian community" The Catechism of the Catholic Church goes on to state: "Every sign of unjust discrimination in their regard should be avoided" . In an even more sharply worded statement from the Vatican’s Congregation for the Doctrine of the Faith we read: "It is deplorable that homosexual persons have been and are the object of violent malice in speech, or in action. Such treatment deserves condemnation from the Church’s pastors wherever it occurs" Thus, the Church challenges homosexual persons concerning their discovered orientation and its implication in terms of sexual action choices. At the same time, the Church’s leaders challenge the so-called "straight" or heterosexual majority to take its own moral pulse, to remove the plank of prejudice and/or self-righteousness from our own eyes. In an eloquent summary of the latter notion, the Catholic bishops in the United States offer a challenge: "We call on all Christians and citizens of good will to confront their own fears about homosexuality and to curb the humor and discrimination that offend homosexual persons. We understand that having a homosexual orientation brings with it enough anxiety, pain and issues related to self-acceptance without society adding additional prejudicial treatment" ‘Always our children’ In October 1997, the U.S. bishops’ Committee on Marriage and Family published Always Our Children: A Pastoral Message to Parents of Homosexual Children and Suggestions for Pastoral Ministers. Many who emphasize the Church’s official teaching against homosexual sex feared that the document was too lenient, too pastoral, not clear enough about the Catholic prohibition of homosexual genital sex. Others, conversely, were concerned that the document didn’t go far enough or that its focus on parents and family might leave homosexual persons themselves feeling left out or talked about, but not dealt with directly. In July of 1998 a revised version of Always Our Children was reissued, now with Vatican support. The changes and refinements, while relatively minor, did serve to better nuance and clarify those points considered too vague or unclear. The stated purpose of the document is "to reach out to parents who are trying to cope with the discovery of homosexuality in a child who is an adolescent or an adult." It encourages families to draw on their untapped reserves of faith, hope and love, as they together face "uncharted futures." Drawing on all the same Catholic sources cited in this Update, the bishops of the Marriage and Family Life Committee want to encourage parents and families to accept, love and walk together with their gay son or lesbian daughter. The homosexual crisis of the church’s doctrinal and behavioral integrity will be revealed more from within the system than from the outside. Priests themselves will bring it to resolution or perpetuate duplicity and abuse. A notice posted on the main bulletin board of The North American College in Rome — the premier seminary for outstanding candidates for the priesthood selected from dioceses in the United States—reads, OVERT HOMOSEXUALITY WILL NOT BE TOLERATED IN THIS SEMINARY. The linguistic ambiguity cannot be missed; nor the unintentional humor. Is covert homosexuality tolerable? Is homosexual behavior outside the seminary acceptable? What is unmistakable is that homosexuality is a confusing subject in Catholic teaching. It is a perplexing problem in moral doctrine and practice at the very heart of the celibate/sexual system. There are consistent reports that 20% of seminarians experience homosexual contact during the years of their training. A 1980 study of 50 gay priests by a Roman Catholic priest was startling, and it remains so . Only 4% of that group were sexually abstinent; the other 90-plus % had abandoned the celibate process. The priests in the study ranged in age from 27 to 58. They averaged 226.8 sexual partners each, “Of some note is the fact that nine respondents (18 percent) in this sample had no more than ten partners total, while eleven (22 percent) reported five hundred or more, Kinsey found that 39.2 percent of his sample had no more than ten partners, while 8.4 percent reported having more than five hundred” (pp. 26-27). Sixty percent of the group reported feeling free of guilt; only 26% reported feeling guilty (p. 94). Eighty-six percent of this group considered themselves happy or somewhat happy; only 14% regarded themselves somewhat unhappy or unhappy (p. 98). See appendix A for similar study taken from “Theological Studies” This study remains important in several ways. First, however unrepresentative, it records in detail the kind and amount of sexual activity in a group claiming celibate identity; this remains a pioneering excursion into unchartered territory. Second, it demonstrates that there is no correlation between practicing celibacy or being sexually active and considering oneself happy, as some surveys seem to imply. For instance, a Los Angeles Times survey of 2,087 priests published February 20, 1994, found that “87 percent of priests... were happy and would renew their vows.” Nearly half of the priests (44%) said birth control is seldom or never a sin; and 21% said they “frequently offered advice that conflicts with church teaching; and 58 percent of priests. ...said Catholics can disagree with some church teachings and still be faithful” . Priest-sociologist Andrew Greeley has written repeatedly that celibates are just as happy, mature, and capable of intimacy as men of comparable age. His statements say nothing about sexual behavior or celibate practice. These are examples that emphasize the importance of clarifying distinctions between celibate practice and the celibate culture. Third, the study shows the vast number of sexual contacts that can be shielded under the cover of systemic secrecy. Fourth, but foremost, one must remember that although this study allows an important glimpse into part of the celibate/sexual system, it does not represent the sexual behavior of the vast majority of those priests who have a homosexual orientation. But it does reflect many contradictions and problems that need to be addressed within the celibate/sexual system and in the sexual teaching of the church. There is no area of sexuality more misunderstood, distorted, maligned, and actually feared than the homosexualities. The use of the plural is not accidental. Since we do not have a sophisticated moral and behavioral vocabulary with regard to homosexual development, orientation, and behavior — as we do with heterosexuality — the use of the plural is necessary to avoid glibness and to pursue accurate definition and delineation. Homosexuality is a reality in human nature, in the function and structure of the church, and in the lives of some Christian men, priests, and bishops. It is also that reality, even if frequently misunderstood, that has the potential for the greatest crisis for ecclesiastical integrity. Bibliography: Word Count: 1895
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