This article aims at examining the Catholic Church’s indefensible and ambivalent position on homosexuality vis-à-vis the Catholic priesthood. I conclude that while its teaching is clear, in my view erroneous, its practice is ambivalent due to the many gay priests among its ranks, even some would say, up to the highest level of cardinals as the recent McCarrick Report (2020) by the Vatican Secretariat of State revealed.
On one level, the answer to the question whether gay men, and by extension gay women, should be admitted to the Catholic priesthood or not is a straightforward affirmative. They should. This is probably a left of centre position. It is my position. Carlo Maria Viganò calls it “an anti-Church of heretics, corrupt men and fornicators” who include “the Vatican Sanhedrin” or what he calls “the deep Church” as I have mentioned below. It would argue with evidence in bucket loads that there are already gay clerics — both high and low — in the Catholic priesthood but only men, I hasten to add. I know a handful. In my erstwhile career as a Catholic seminary lecturer, I personally knew a gay priest colleague, an amiable fellow if ever there was one. There was queer talk about him wherever he had been posted but nothing concrete until at his last post he was reported to the Zambian police for sexual abuse of two teenage boys. May be if it had not been for the age of his victims, he might still be in the gay closet.
Table of Contents
1. Introduction
2. A Change of Register on Homosexuality
3. Stating my Position
4. My First Encounter with a Gay Catholic priest
5. My Argument
6. When a Heterosexual Priest met a Self-Identified Homosexual Priest
7. What the Bible says About Homosexuality
i. Homosexuality and the First Testament
ii. Homosexuality and the Second Testament
8. Nature vs. Nurture: The Biology of Homosexuality
9. Homosexuality and the Priesthood: The Magisterial Position
10. What the Lavender Mafia has to do with Homosexuality and Ordination
11. Clarifying My Personal Position
12. Markers of Human Maturation and the Formation of Catholic Priests
13. Conclusion
14. References
Objectives and Topics
This work explores the intersection of homosexuality and the Catholic priesthood, challenging the institutional stance that homosexual orientation should preclude ordination. The author examines theological arguments, historical and scriptural interpretations, and contemporary concerns regarding the "Lavender Mafia," ultimately arguing that individual maturity, rather than sexual orientation, should determine one's suitability for holy orders.
- Theological and historical critique of official Catholic teachings on homosexuality.
- Biblical exegesis concerning passages traditionally used to condemn same-sex relationships.
- The influence of "Lavender Mafia" rhetoric and institutional internal conflicts within the Vatican.
- Comparison of "nature vs. nurture" perspectives in the context of sexual orientation.
- Advocacy for shifting the criteria for priestly formation toward psychological and human maturation markers.
Excerpt from the Book
7. What the Bible says About Homosexuality
This is a tricky issue. The Bible says very little about homosexuality. The Bible does not address homosexual orientation per se or as an ontological state although it forbids men to lie with other men as if they were women. It will come as a surprise that the texts do not address homosexual orientation but what may be described as homoerotic sex, probably by men with wives and children who by the side engage in what may be described today as homosexual acts almost of a recreational nature. But let us display the texts before we start arguing about who is right or wrong or even what they mean. There are seven texts often cited by Christians right of centre to condemn homosexuality as if God would care: Noah and Ham (Gen 9.20–27), Sodom and Gomorrah (Gen 19. 1–11), Levitical laws condemning same-sex relationships (Lev 18. 22, 20.13), two words in two Second Testament vice lists (1 Cor 6. 9–11; 1 Tim 1.1‒11), and Paul’s letter to the Romans (Rom 1. 24–27). After examining each of these references, I demonstrate that these references do not refer to homosexual relationships between two free, adult and loving individuals who self-identify as the third gender. The contexts were completely different — proscribing what we call homosexual acts of men or women who were otherwise married. They describe sexual voyeurism in the context of ethnic aetiology, attempted rape or gang rape in the context of the sacrosanct ethic of hospitality (Gen 9. 20–27, 19. 1–11), the sacred duty of procreative heterosexual copulation (Lev 18. 22, 20.13), male prostitution and pederasty (1 Cor 6. 9–10; 1 Tim 1.10), and the sin of idolatry in Rome (Rom 1. 24–27).
Chapter Summaries
1. Introduction: The author presents his personal position that gay men should be admitted to the priesthood and shares his experiences with gay clergy.
2. A Change of Register on Homosexuality: This chapter analyzes Pope Francis' pastoral approach to homosexuality and contrasts it with the more rigid stances of his predecessors.
3. Stating my Position: The author clarifies his stance from a personal perspective as a former priest and discusses the presence of gay culture in African seminaries.
4. My First Encounter with a Gay Catholic priest: The author reflects on his initial experience with a gay priest and the subsequent challenges regarding the reporting of abuse.
5. My Argument: The central thesis is reiterated, arguing that being gay does not preclude a person from being a good priest and criticizing the low canonical bar for ordination.
6. When a Heterosexual Priest met a Self-Identified Homosexual Priest: A narrative account of meeting a former colleague who identifies as gay serves as a departure point for discussing the priesthood.
7. What the Bible says About Homosexuality: A critical exegesis of biblical texts frequently cited to condemn homosexuality, challenging their traditional interpretations.
8. Nature vs. Nurture: The Biology of Homosexuality: This section reviews psychological and biological research to argue that homosexuality is not simply an environmental factor or "disorder."
9. Homosexuality and the Priesthood: The Magisterial Position: An overview and critique of Church documents (such as Persona Humana and the Ratio) that formalize the prohibition of gay men from the priesthood.
10. What the Lavender Mafia has to do with Homosexuality and Ordination: The author explores the concept of the "Lavender Mafia" within the Vatican and critiques the role of institutional power dynamics.
11. Clarifying My Personal Position: The author explicitly calls for the ordination of gay celibate priests and argues for the eventual inclusion of women and married individuals in the priesthood.
12. Markers of Human Maturation and the Formation of Catholic Priests: This chapter advocates for adopting psychological markers of human maturity as the primary litmus test for priestly formation.
13. Conclusion: The author summarizes his arguments, asserting that canonical requirements should focus on humanity and maturity rather than restrictive or outdated prejudices.
14. References: A list of scholarly and ecclesiastical sources supporting the text.
Keywords
Catholic priesthood, homosexuality, sexual orientation, ordination, Lavender Mafia, Vatican, biblical exegesis, priestly formation, human maturation, celibacy, Magisterial teaching, LGBTQ, patriarchy, clericalism, sexual ethics.
Frequently Asked Questions
What is the core subject of this book?
The book primarily discusses whether gay men should be admitted to the Catholic priesthood and challenges the Church's official stance on this issue.
What are the central themes explored?
Key themes include institutional hypocrisy, the interpretation of biblical passages concerning homosexuality, the impact of the "Lavender Mafia" within the Vatican, and the need for reform in priestly formation.
What is the author's primary research goal?
The author aims to dismantle the argument that being gay is a barrier to the priesthood, proposing that genuine human and psychological maturity should be the deciding factor for ordination.
Which scientific or theological methodology does the author apply?
The author utilizes a combination of biblical exegesis, sociological observation of Church structures, and a review of psychological research to support his arguments.
What aspects of Church structure does the author focus on in the main body?
The author focuses on the Magisterial position, internal Vatican power dynamics, the history of priestly formation, and the disconnect between official doctrine and the reality of clerical life.
Which keywords best characterize this work?
The work is defined by terms such as Catholic priesthood, homosexuality, ordination, Magisterial teaching, priestly formation, and institutional reform.
How does the author interpret the term "Lavender Mafia"?
The author views the "Lavender Mafia" as a reference to a purported homosexual lobby within the Vatican, though he often critiques the hyperbolic use of this term by conservative figures like Carlo Maria Viganò.
What is the "litmus test" the author suggests for candidates to the priesthood?
The author proposes using "markers of human maturation"—such as self-knowledge, the capacity to form mature relationships, and emotional stability—rather than gender or sexual orientation as the criteria for ordination.
- Quote paper
- Dr Tarcisius Mukuka (Author), 2021, Gay is Gay and Priesthood is Priesthood. Should Gay People be admitted to the Catholic Priesthood?, Munich, GRIN Verlag, https://www.grin.com/document/989621
