Page 1

Position
Of the Polish Bishops' Conference
on LGBT + issues

Introduction
I. Sexuality of a man and a woman in the Christian vision of man
II. LGBT + movements in a democratic society
III. LGBT + people in the Catholic Church
IV. The Church on the LGBT + position on the sexual education of children i
youth

Introduction

1. At the core of the Church's mission is the duty to bear witness to the flowing truth
from the Gospel and God's law. For whenever the Church would confirm a man in error or
he would close his eyes to his loss, betray his Master, betray him
man and he would betray himself, because “man is the first road on which he is guilty
to walk the Church in carrying out her mission is the first and fundamental way
Of the Church, on the path laid out by Christ himself. Hence, "any threat to dignity
[…] Man deeply shakes the very heart of the Church […] and urges him to do his own
mission "(respectively John Paul II. Encyclical Redemptor Hominis . Rome 1979 No. 14;
Encyclical Evangelium vitae . Rome 1995 No. 2, 3).
2. This teaching is also motivated by the invariably valid invitation of the Lord
Jesus to open his heart to Him - without prejudices and fear, wide open (cf. John Paul II.
Open wide the doors to Christ . Homily of the Holy Father John Paul II delivered in time
Holy Mass solemnly beginning the pontificate. Rome 22/10. 1978). Only He can
to ease the painful personality and moral tears in people who identify with LGBT +
(Eng. Lesbian, Gay, Bisexual, Transgenders - an abbreviation for lesbians, gays, people
bisexual and transsexual = transgender). Only He is able to bring into their lives
peace and inner harmony. The Lord Jesus addresses them in a special way:
"Come to me, all you who labor and are heavy laden, and I will give you rest" (Mt
11.28). The keys that open the way to spiritual and moral healing are
the words spoken by him at the very beginning of his public activity: “Convert
believe in the Gospel ”(Mk 1:15).
3. In carrying out her ministry, the Church is open to dialogue with everyone
good will ", seeking the truth and asking questions like the young man of the Gospel:
"Teacher, what must I do to gain eternal life?" (Luke 10:25). An example of such
the attitude of the Church today remains Pope Francis, who meets people
1
Page 2

people who identify with LGBT +, extend a friendly hand to them, express understanding for
inclination, but at the same time does not shy away from clearly presenting the Church's teaching on the subject
gender ideology and practices contrary to human nature and dignity contained in him
official documents and synthetically presented in the Catechism of the Catholic Church
(see nos. 2357-2359).
4. The challenges faced by human and ecclesial society today have their own
genesis in the so-called "sexual revolution" and the accompanying cultural changes and
moral. The rejection of traditional morality has led to profound changes in
understanding human sexuality. The gender ideology is a special expression of these changes
and attitudes characteristic of LGBT +. They proclaim the right to self-determination by
a man of his sex without reference to the objective criteria set by him
genome and anatomy, and the radical separation between biological (sex) and cultural sexuality
(gender), the priority of socio-cultural sex over biological sex, as well as striving
to create a "gender-free society (cf. Congregation for Education
Catholic. He created them male and female No. 10). At the same time they admit
priority importance to sexual inclinations that deny gender complementarity
male and female, and thus at least implicitly undermine their parental status
vocation. Their goal is also the legal equalization of relationships
homosexuals with heterosexual marriages. In effect, throughout this process
human sexuality is increasingly stripped of its personal meaning and value,
as a special gift, a sacred gift, given to a woman and a man by the Creator Himself.

I. Sexuality of a man and a woman in the Christian vision of man

5. Problems with sexual orientation and gender identification are not a new phenomenon.
Such tendencies and behaviors are already mentioned in messages from distant times.
So far, however, they have not been publicized, and even more widely promoted. Persons
LGBT + members generally treated their intimate life as protected
privacy area. Nowadays, they not only publicly manifest their presence
in social life, but they also demand the fulfillment of their various demands.
6. Assessing the desiderata of LGBT + communities, people advocating gender ideology and
representing radical feminism, Christians appeal to both arguments
rational and God's work of creation. Contemporary Christian Anthropology
combines these two trends of reflection in the personalistic vision of a human being, according to which the person carrying
in himself the likeness of God is a rational, free, and loving being. By searching
true meaning in life and objective truth in accordance with your conscience, it is
capable of maintaining their identity in solidarity and just harmony with others
people.
7. The area of contemporary discussion on philosophical and theological anthropology,
Christian ethics is open to the achievements of human science. Within it, outside
questions about moral good, questions are constantly being asked about the nature of men and women,
both family vocation and mutual responsibility, including responsibility
2

Page 3
 parental. Contemporary discussions of Christian ethics have provided an opportunity for reflection
over human body, including the meaning of his sexuality. The quintessence of this
the discussion was contained in the teaching of the Church expressed in numerous papal documents
and dicasteries of the Holy See of the last century.
8. This teaching assumes that in many areas of modern knowledge about man
important elements can be found that help integrate human sexuality into the structure
persons. They indicate the nature of the human person as a spiritual-bodily unity, that is
all inclinations, both spiritual and corporeal and all other
properties which enable it to achieve its goal (cf. John Paul II. Encyclical Veritatis splendor .
Rome 1993 No. 48). In this sense, sexuality is a fundamental component of personality,
man's way of being and communicating, including human experience and expression
love (cf. Congregation for Catholic Education. He created them as a man and a woman. Z
they think about the way of dialogue on gender issues in education . Rome 2019 No. 4).
9. However, they are extremely important in the correct understanding of human sexuality
biological, psychological and social determinants are for real understanding
identity of a woman and a man, it is necessary to overcome the materialistic and
naturalistic. A man and a woman strengthen their gender identity in
mutual dialogue, in a community of love that participates in God's creative love.
Masculinity and femininity are mutually complementary forms of the human person. Rejection
this truth contradicts not only the Christian truth about the creation of women and men
by God, but also their nature as expressed in objective criteria, starting with
the anatomical and functional structure of the body, through psychological features to spirituality.
10. One of the consequences of not taking into account reciprocity and complementarity of relations
men and women and the negation of the procreative purpose of sexuality is underlined already
in the introduction, a radical separation of biological sex (sex) from socio-cultural gender
(gender). Biological-anatomical gender is based on biological and psychological criteria.
Gender determines the way in which the difference between the sexes is lived and realized in
specific culture. From the erroneous separation of biological and cultural sex that
in fact, it consists in relativizing biological sex, “a distinction emerges between the different
"Sexual orientations", which are no longer determined by the biological sex difference between
male and female, but they can take other forms defined only by radically
an autonomous unit. Moreover, the very concept of gender depends on
the subjective attitude of a person who can choose a socio-cultural gender not
corresponding to her biological sex, and therefore with the way others understand her
(transgender) ”(Congregation for Catholic Education. He created them as a man and
woman # 11).
11. The fundamental objection must therefore be raised by an attitude of disregard for biological and
mental elements of human sexuality. According to gender ideology, sexual roles,
behaviors and attributes specific to women and men were constructed by
society. Sexologists point out that among the ten criteria of sexuality, only
two can be considered gender related: psychological gender (a sense of belonging
to a given sex) and social gender (determined after birth on the basis of external structure
3

Page 4

genitals). Gender understood in this way defines belonging to the category of a man or
women and assigns related social roles.
12. Geneticists, endocrinologists and neurologists all emphasize the importance of criteria
sexuality related to the biological structure of man. In this context, it is mentioned
 chromosomal sex, determined at fertilization by sex chromosomes (female XX,
male XY), gonadal sex marked from 7 weeks after conception and designated
by the sex glands (testes and ovaries), hormonal sex determined by a different level
male and female hormones, metabolic sex determined by the type of apparatus
the enzyme of certain metabolic systems, or the brain sex resulting from
typically sexual differentiation of the brain (see Congregation for Catholic Education.
He created them male and female No. 24).
13. Consistent, philosophical interpretation of these facts in the structure of a person not only
contradicts ideological claims about the so-called "Neutral sex" sometimes referred to as "third sex",
but it affirms the truth that the difference between a woman and a man is constitutive of the human
identity. This is confirmed - apart from Christian personalism - by those currents of philosophy that
they do not succumb to the temptation of materialistic reductionism (negation of the spiritual dimension
human) and idealistic (negation of the truth about his body). Both of these positions
for they misinterpret the reproductive purpose of the sex drive and its social drive
conditioning.
14. Christian anthropology integrates the bodily and spiritual elements into the concept
the nature of the human person. The concept of nature carries with it not only a positive biological and
the physiological structure of human sexuality connected with its maturation and development.
Human nature also indicates the essence of female and male sexuality, meaningfulness
their reproductive capacity, mastery of sexual desire and
the ability to self-sacrifice in love (making a gift of oneself). So defined
the gender identity of a woman and a man is assumed to be spiritual and subjective, consistent with the correct
shaped conscience, responsibility for one's own masculinity and femininity and theirs
complementary relational bond in marriage and family. This is how human sexuality
it is inscribed in human rationality, freedom and the capacity for personal love.
15. Consequently, woman and man are faced with the task of rational reflection
over your own biological sex. This means, first of all, getting to know the structure of the biological
of one's own sexuality. The rationality of a person allows one to discover the meaning of sexuality in
achieving human life goals. Honest reflection cannot be overlooked
complementarity of sexuality on the biological, mental and spiritual levels.
He also discovers the different meanings of love (erotic, friendly and self-sacrificing),
not excluding the parental function of a man and a woman.
16. Woman and man, as free persons, are called upon to direct their own
sexual expression. This means that they can distinguish between what is passion and what is drive.
Then the difference between desire and desire, the power of drive and the ability to do is revealed
its sublimation, not to mention the ability to integrate personal sexuality. Process
integration is all the more necessary the more influenced the false theories today
sexuality, perpetuated by evil structures, such as pornography or prostitution.
4

Page 5

17. A woman and a man as persons experience their sexuality in context

social, the most elementary expression of which is gender complementarity.
The gender of a man and a woman introduces them to a web of references they can achieve
a level of care capable of the highest sacrifice, but they are also exposed to exploitation,
harm and humiliation. In the latter case, stereotypes may arise, unequal
treatment and even violence against women and men. Therefore, a personal approach to
relationship between the sexes implies respect for their personal dignity and their rights as well
the justice of social and cultural structures and the primacy of conscience based on
the truth about moral good.
 18.beThe
it cannot Church
omitted develops
in the the interpretation
discussion of this
with gender and LGBTtruth+ within the but
ideology, framework
it shouldofhit
a theology
in of the body, which does not only
in particular to moral theology, catechetics, homiletics and Catholic social teaching and
education and pedagogy. The Church sees man and woman in a mutual perspective
gift. “The body that expresses the feminine ... and masculine reveal the reciprocity and communion of persons.
It expresses it through a gift as the basic regularity of personal existence. It is the body
testimony to creation as the primary endowment, thus testifying to love as
the source from which this endowment and gift was born. Masculinity / Femininity, or gender, is
the original sign of creative gifting and at the same time made aware of
man as a man / woman "(John Paul II. Male and female he created them . Rome:
Libreria Editrice Vaticana 1986 p. 59).

II. LGBT + movements in a democratic society

19 “The Church respects the legitimate autonomy of a democratic order and has no title
to opt for one or another institutional or constitutional solution "
(John Paul II. Encyclical Centesimus Annus . Rome 1991 No. 47). At the same time, it reminds that
the enduring existence of a democratic society requires a reference to the universal
moral principles in which the truth about man is at the center. Without this truth, society
easily loses the meaning of its mission, is manipulated by changing ideas taking shape
fashionable ideologies, leads to the dominance of the majority over the minority and the stronger over the
weak. These processes eventually destroy fair relations
interpersonal relations, harmonious coexistence, and even trampling on the right to life of the weak and
defenseless (cf. ibid. no. 44). The democratic system itself, following these trends
"Easily turns into open or disguised totalitarianism" (ibid. No. 46).
20. Christianity is not an ideology that sets itself a goal
enslaving man, humiliating him and imposing his truth on him. In two
millennia of preaching the Gospel, the Church has repeatedly witnessed that it is prophetic
"Sign and safeguard of the transcendent character of the human person" (Vatican Council
II. The Pastoral Constitution on the Church in the Modern World Gaudium et Spes . Rome
1965 No. 76; further KDK) and, as a result, the truth about man, which he teaches, is his guarantor
personal dignity and conditions the liberating freedom which is the basis of the just
social order. "This truth and freedom either exist together or they perish together" (John
5

Page 6

Paul II. Encyclical Fides et ratio . Rome 1998 No. 90). For the above reasons, the Church on one side
the parties are not afraid to proclaim the obligation to respect the personal dignity of every human being,
also people associated with LGBT +, and on the other hand, for the same reasons, it must refer
with reserve, and in particular cases with a clear opposition to gender ideology and
forms of activity of LGBT + movements that ignore this truth about man and to them
social projects and goals.
21. In response to this attitude, be it of society, or of the Church, of a person
related to LGBT + talk about discrimination or homophobia and postulate them
overcoming. This also applies to Catholics joining these movements to varying degrees.
This discrimination would consist in the so-called oppressive heterosexual normativity
traditional societies, that is, on the belief that only a union of a man and a woman can
be called marriage and should enjoy special rights and privileges. Yeah
"Heterosexual normativity" is also to be the primary source of suffering for people who
they experience their sexuality differently than in traditional marriage. Because
also, in order to build a more just society - as they proclaim - it is necessary
 legal extension of the understanding of marriage and family, equal rights and privileges
heterosexual and homosexual marriage, recognition of partnerships
created by same-sex couples together with the regulation of the property situation, alimony and
inheritance, as well as enabling mono-gender unions to adopt children and grant
people from 16 years of age the right to determine their gender (including the Declaration of the LGBT Congress
+ from 03/30/2019).
22. Being aware of the radical nature of the postulated transformation
and the demands of a society "without gender differences" (Congregation for Education
Catholic. He made them man and woman No. 2), LGBT + movements propose to apply
methods of small steps aimed at forcing a slow transformation of
cultural through gradual familiarization of society with behaviors that escape into
recently considered unacceptable and morally reprehensible. Certain social media
they support these projects by promoting the gender ideology, promoting the alleged attractiveness
divorce, betrayal, sexual promiscuity, fidelity, virginity, chastity and ridicule
religiosity.
23. This goal is also to be served by the sexual education of children conducted since
preschool age. Although some postulates of people associated with LGBT + regarding
upbringing children also take into account fundamental values for the interpersonal
communion in heterosexual marriage, like love, mutual respect, feeling
shared responsibility, however, is the majority of the proposed means, methods and goals
goes far beyond the framework of education for the integral welfare of children and
youth. Responsible upbringing is incompatible with sharing with children
materials that reveal human intimacy and teach them pleasure
"Manipulating" your sexuality and introducing them to early experiences
sexual. In fact, the proposed upbringing results in the sexualization of children and
youth, leads to breaking the protective barrier of shyness and bodily awakening
desire and sexholism (having a destructive effect on the emotional sphere of the young
6

Page 7

man and leading to compulsive masturbation and difficult to overcome

sexual obsessions), often results in early sexual initiation, pregnancy in the adolescent
age and often abortion, use of contraceptives and abortion
damaging the reproductive sphere of a young girl and making it difficult to get pregnant in a mature one
age increases the risk of infection with sexually transmitted diseases, and eventually becomes
become the cause of traumatic experiences of young people and personal tragedies that continue
life.
24. In the light of the foregoing, it should be recalled that it is lawful
it is natural that only the parents have the right to raise their children. This law guarantees
The Constitution of the Republic of Poland: “Parents have the right to bring up their children in harmony
with your own beliefs. This education should take into account the degree of maturity
the child, as well as the freedom of his conscience and religion and his conviction "(Art. 48 (1); cf.
also the Family and Guardianship Code, Art. 96 §1). The right to decide about upbringing
religious and moral children also grant their parents and legal guardians numerous contracts
international (cf. e.g. International Covenant on Civil and Political Rights, Art. 18
paragraph 4; International Covenant on Economic, Social and Cultural Rights, art. 13 sec. 4;
Charter of Fundamental Rights of the European Union Art. 14 sec. 3; Convention on the Rights of the Child, Art.
18).
25. In the sexual education of children and young people, parents should be supported by the school.
She has great opportunities for this, because teachers and educators themselves, being parents,
 usually they are aware of responsibility and also have the appropriate sensitivity
on essential moral values and goals of the educational process. School participation in the process
sex education, however, should be auxiliary, that is, participation
it should be an extension of the education that takes place in the family home and should be
cooperate "in the spirit that animates the parents themselves" (John Paul II. Exhortation
Apostolic Familiaris Consortio . Rome 1981 No. 37; hereinafter FC; cf. Congregation for Education
Catholic. He created them male and female No. 46).
26. Bearing in mind the importance of the obligation to educate children and young people, the Church
it encourages all actors involved in it, i.e. family, school and the competent
the authorities for dialogue aimed at developing appropriate solutions and programs
educational help children and adolescents in the process of sexual maturation and
emotional, taking into account the physiological and psychological specificity of their subsequent phases
neurocognitive growth and maturation, as well as those that shape "healthy" treatment
the human body, especially the sex sphere (cf. Congregation for Catholic Education.
Male and female He created them Nos. 39-51; cf. also Francis. Speech
during the seminar on the complementarity of men and women (17/11/2014)
"L'Osservatore Romano" (Polish edition) 25: 2014 No. 12 p. 37 No. 3; Core curriculum
catechesis, pp. 54, 99). Programs understood in this way should have life in mind as a priority
the calling of every child to love, whether in a heterosexual marriage, v
a life dedicated to God or dedicated to the service of others in society.
27. This dialogue should further aim to unite forces "in the education of children and
youth to respect each person in his special and different condition, so that no one
7

Page 8

he has not experienced any bullying, violence, insults or unfair discrimination on the basis of
on your personal conditions (such as disability, race, religion, inclinations
emotional, etc.). It is about educating for active and responsible people
a citizenship characterized by the ability to be accepted with respect by all
legitimate expressions of the person ”(Congregation for Catholic Education. He created them as
male and female No. 15-16).
28. It is desirable that one of the circles preparing this dialogue should be
ideological-free and accountable scientific development studies
psychological, emotional, cognitive and sexual changes of children
cultural and social conditions, as well as the protection of children against sexualism in
media commonly available to children (especially the Internet, i.e. a computer, a smartphone).
In view of the development of global labor migration and tourism, it is also advisable to continue
responsibly studying gender issues, “trying to gain deeper understanding
the ways in which the gender difference between a man and a man is experienced in different cultures
a woman ”(Congregation for Catholic Education. He created them male and female No. 6).
29. Some members and supporters of the LGBT + movement find themselves different from
the above-mentioned goals. Their priority is not cultural, legal and revolution
educational, but counteracting violence, mobbing, stigmatization and
social exclusion, including from one's own family. Sometimes Catholics also participate in
"Rainbow marches" to draw attention to the above problems of LGBT + people. Including
In this context, it should be emphasized once again that the postulate of respect for every person, including people
identifying with LGBT +, is perfectly right, and a democratic state of law
should take care that none of the fundamental rights of these people stand in the obvious
contradictions with human nature and the common good (such as a mono-gender relationship or adoption
children by such relationships) was not violated. So any are unacceptable
 acts of physical or verbal violence, all forms of hooliganism and aggression
towards LGBT + people. Just like all other citizens, within the framework provided
by law, they can put forward their postulates in order to build a more just
society and implement them through democratic change.
30. Parallel to the above-mentioned rights of LGBT + persons should be emphasized
the just expectations of society as a whole so that the rights of others are also respected
members of the community, especially their religious feelings, the principles they recognize
moral and public order. Positive attitude of community members
striving to avoid social tensions and mutual respect for rights are expressed
moreover, ready to come to the aid of those open to dialogue in discovering
the socio-political dimension of the personal dignity of every human being, especially dignity
understood integrally as a spiritual-bodily unity. This postulate applies, among other things
to the role that family, school and catechesis should play in the process of education.
31. The obligation to respect people associated with the LGBT + movement does not mean
accepting their views uncritically. On the contrary, it means analyzing them carefully
and verification in the light of the objective truth about human sexuality and the principles of the common good.
The ideology of these movements and their postulates are burdened with numerous harmful errors
8

Page 9

for social life, such as the accusation of intolerance, which it often hides behind
there is an ideology that denies the difference and natural complementarity of man and woman, and
the reference to nature is mostly human biology, cultural option, drive
gender or psychosexual emotionality (see Congregation for Catholic Education.
He created them male and female ( No. 21, 23).
32. The framework of due respect goes beyond the legalization of relationships between persons
same sex. Their legal recognition leads to a weakening in the long run
institution of marriage, which on the part of the state would be a serious “breach of itself
the obligation to promote and protect the essential institution of common good as it is
marriage ”(Congregation for the Doctrine of the Faith. Comments on projects to legalize relationships
between homosexuals . Rome 2003 No. 6). Only a relationship between a man and a woman
where fertile love is based on gender complementarity is the appropriate environment
to bear and raise children and thus the foundation of a healthy society. Of this
for this reason, it enjoys special legal protection and numerous privileges. Violating it
fundamental belief in the legal system would entail major changes in
social practice, including education and upbringing of the young generation. Quoted already
the document of the Congregation for the Doctrine of the Faith stresses: "if only from the legal point of view
a marriage between two people of different sexes was recognized as only one of
marriages possible, the concept of marriage would be radically changed, with a major one
harm to the common good ”(ibid. No. 8).
33. Also the Polish Bishops' Conference in its position on March 13, 2019
r. drew attention to the postulates contained in the so-called LGBT + card that violate the rules
social justice and in the name of anti-discrimination can lead to
discrimination against people who think differently. Among these postulates of the Charter there is a proposal
in order to take into account “orientation
psychosexual ”and“ lifestyle ”. Institutions adhering to these principles and affiliated to
"Rainbow worker networks" would be given preferential treatment by local people
society; entrepreneurs suspected of intolerance would be stigmatized and
excluded. Polish bishops reiterate that "possible introduction
the postulates cited above may cause a significant change in the functioning of democracy
in our country, reducing not only the rights of children and parents, but also rights
 all citizens - including teachers and employees of local government administration - to
freedom of speech, including the freedom to express conscientious objection, freedom to teach, and v
the future, perhaps, of freedom to teach religion. It can also lead to a serious one
restrictions on economic freedom, which would be subordinated to the ideological one
postulates ”( Position of the Polish Episcopate Conference on the so-called LGBT + Charter .
Warsaw, March 13, 2019, No. 5).
34. The sexual revolution continued today by gender ideology and LGBT + movements
it poses an increasing threat to marriage and still others family
dimensions. One of the more and more common manifestations of these threats is universal
acceptance of contraception, individualistic and often selfish understanding
sexuality and the breaking of the bond between unifying and procreative meaning
9

Page 10

sexual intercourse. These changes led to the trivialization of the bond between a man and
a woman and to associate love with a short-term feeling, often without necessity
taking responsibility for the other person and for the new life conceived (cf.
Exhortation Amoris Laetitia . Rome 2016 No. 39; hereinafter AL). This process is compounded by some measures
social communication, weakening the moral sensitivity to marital infidelity and downplaying it
sexual promiscuity. The availability of pornography and prostitution led to a faith crisis
love and the breakdown of a culture of purity. This sad picture is complemented by legally
sanctioned killing of unborn children.
35. The above cultural changes have a negative impact on personal maturity
men and women. Experience of own parents' divorce, growing up in families, v
whose father or mother is missing and the experience of molestation is often the source
difficulties in achieving a healthy sexual identity. Lots of people of all ages
he experiences his sexuality today as a source of great suffering and hurt.
36. When listing the negative effects of the dissemination of gender and LGBT + ideology, no
the intention is to deny positive changes in culture related to human sexuality.
One should, inter alia, pay attention to the appreciation of its value in the integral prism
the personal dignity of women and men and its importance in various dimensions of life
society, greater sensitivity to women's rights and emphasis on equality between men and women.
This new sensibility has resulted in specific demands that are aimed at more
just society. This applies to the pursuit of equal pay and fair distribution
work in the family, protection against domestic violence and harassment. Thanks more
knowledge about their own body and the dynamism of human reproduction spouses, and especially
women can, in accordance with moral principles, plan procreation so that it does not create it
threats to their health and the health of the baby to be born to them
responsible parenting takes into account their material condition so that it does not interfere
with their professional work and social promotions, often in these fields and professions,
which until recently were closed to women.
37. These positive changes also result in respect and gratitude
women for their faithfulness to the female vocation, for their “awareness that God entrusts them to them
man ”, thanks to which society and the Church enjoy their growth, and for
"Realization of various forms of affective, cultural and spiritual motherhood,
[which has an invaluable] impact on the development of the person and the future of society ”.
Society and the Church owe them special gratitude for their "feminine genius",
which "secures sensitivity to man in every situation: because he is human";
that is, who enriches human relationships with their special wisdom of heart, gentleness and
sensitivity to the helplessness of the weakest, the child's defenselessness, bedridden loneliness
 the sick, the handicap of the handicapped, the helplessness of the needy, the tiredness of the hard working
and for sacrificial "effort in various areas of education: in kindergartens,
schools, universities, nursing homes, parishes, associations and movements "(cf.
correspondingly Paul VI. Encyclical Humanae vitae . Rome 1968 No. 10; hereinafter HV; Pope John Paul II.
Apostolic Letter "Mulieris dignitatem" . Rome 1988 No. 30; Congregation for Education
Catholic. He created them male and female, No. 17-18).
10

Page 11

38. In view of the challenges created by gender ideology and LGBT + movements, and especially
having regard to the difficulties, suffering and spiritual tears experienced by these people,
it is necessary to create a counseling center (also with the help of the Church or with its structures)
to help people who wish to regain their sexual health and natural orientation
sexual. These clinics also make sense when full sexual transformation is found
to be too difficult, but still help to deal with psychosexuals to a significant extent
challenges. The postulate of such counseling centers is clearly in contradiction with official opinions
in LGBT + circles, with positions regarded as scientific, and yes
known as "political correctness". However, the testimonies of people who
at some point, they realized that their different sexuality wasn't some kind
irrevocable judgment or irretrievable coding, but is a symptom of wounds on
different levels of their personality. So sincerely wishing to be healed
pain, made a long, sometimes heroic effort and regained it with the help of competent people
healthy identity and spiritual harmony, or at least have achieved the ability to live in
at peace with yourself in the inner peace. The above statements do not want in
particular cases to inflict new wounds, but to all seeking people
healings want to be an important light at the beginning of a new way of life and an encouragement to
following it.

III. LGBT + people in the Catholic Church

39. In the circle of reflection on the phenomenon of gender and LGBT + there is a question about
religious identity, moral attitudes, and Church membership of persons identifying with
these movements or in favor of them. All positions on this issue should be taken into account
God's paternal love embracing every human being, the universal scope of the work of salvation
Jesus Christ, who "does not break a crushed reed, nor quench a smoldering wick" (Matt
12:20) and consequently the mission of the Church and the purpose of her teaching. Second Vatican Council
recalls that the Church "is in Christ a kind of sacrament, that is, a sign and an instrument
inner union with God and unity of the whole human race ”( Constitution
dogmatic about the Church "Lumen gentium" . Rome 1964 No. 1), and he consistently strives for
that "all men may be saved and come to the knowledge of the truth" ( Constitution on
of the sacred liturgy "Sacrosanctum Concilium" . Rome 1964 No. 5; hereinafter KL; 1 Tm 2,4). Hence
belonging to the LGBT + community, identifying with its ideology and being public
solidarity with it cannot automatically result in exclusion from the community
Church. Breaking ties with the Church occurs only with the official expression of will,
which, in accordance with the provisions of ecclesiastical law, constitutes an act of apostasy, resulting, beyond
moral responsibility, also canonical and criminal responsibility ( Code of Law
Canonical . Poznań: Pallottinum 1984 can. 751 and 1364 § 1; hereinafter KPK).
40. The Catholic Church cannot remain silent about the moral assessment of gender ideology,
homosexuality and transsexualism in its various varieties. In this assessment clearly
rejects the attitude of disregarding gender as a gift of God, and in relation to homosexuality and
 transsexualism distinguishes between inclinations and their internal acceptances and actions. Same v
11

Page 12

tendencies themselves do not incur moral guilt. However, unequivocally

their inner acceptance, their awakening in oneself, theirs is assessed negatively
dissemination and behavior constituting submission to these inclinations, that is, acts
homosexual and so-called sex reassignment. In moral reflection on these behaviors
The Church does not exclude that “circumstances may exist in certain cases
reducing or even liberating from moral guilt ”(Congregation for the Doctrine of the Faith, Letter to
bishops of the Catholic Church on the pastoral care of homosexual people . Rome 1986 No. 11).
It is, however, a mistake to think that they are always and entirely the result of the inner
of compulsion and are therefore guiltless: “In fact also in the person of Fr.
homosexual inclination should be recognized that fundamental freedom which
characterizes the human person and gives him special dignity. As in any turning around
from evil, thanks to this freedom, human effort, enlightened and supported by God's grace, can restrain
these people from homosexual activity ”(ibid.).
41. Bearing in mind the above moral assessment of homosexual practices i
transsexual people, those experiencing such tendencies “are called to live in
purity ”, that is, to abstain from homosexual acts and remain in the state
unmarried ( Catechism of the Catholic Church . Poznań Pallottinum 2002 No. 2359; further
KKK). This choice must also be accompanied by a constant effort to overcome intrusive ones
focus on sexuality. The primary help in achieving these victories is spirit and
will be faithful prayer, receiving the sacrament of penance, and faithfully following
the way leading to a supernatural communion with God (cf. Congregation for Science
Faith. Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual People No.
12).
42. Presence in the Church of people representing attitudes characteristic of
LGBT + does not deny its sanctity. It has its source in the person of Jesus Christ,
who "is always present in him" (KL 7) and continues through the action of the Holy Spirit
a work of sanctifying and saving man. The Church carries out this work not only in the midst of
saints, but also sinful people (cf. 1 Jn 1: 8), in imitation of the Lord Jesus who "did not come
[He] will call the righteous but sinners ”(Mk 2:17). Consistently the door of the Church
they cannot be closed to anyone who comes to him. They have universal coverage
the words of the Lord Jesus: "Whoever is without sin among you, let him first throw a stone at her" (Jn 8: 7).
According to theological, moral and canonical principles, neither can a confessor
to refuse absolution to someone who expresses sincere sorrow for their sins and declares
an attitude of conversion, even if he cannot completely exclude him from committing it again.
43. The Church does not limit herself to a moral judgment of the practices discussed and does not remain
indifferent to the life problems of homosexual and transsexual people. To their own
he wants to get out of the possibilities and supernatural resources he has in his deposit
to meet these people and help them understand the nature of sin and avoid it
occasion to sin. Hence, he sees the need for secular specialists to be employed in dioceses
and clergy ready to come to the spiritual and therapeutic help of those who experience
indicated difficulties with the gender sphere and those desiring such help. Individual care
pastoral aims to help these people to carry out God's will in them
12
Page 13

life, linking to the sacrifice of the cross of Christ every suffering and difficulty that they may
experience because of their situations (see CCC No. 2358). It is also desirable that in
of each diocese there were known specialists in psychology and sexology who would be in
be able to come to the aid of these people while adhering to Christian morals.
44. Fidelity to the truth about man finds its binding force in the Word
God's. Already the first Book of Sacred Scripture emphasizes that God created man as
a sexual being: “God created man…; male and female he created "(Genesis 1:27).
This differentiation not only takes into account their biological and physiological specificity, but also
the relationship between them, namely the complementarity of the personal bond engaging their souls and
body. This mutual complementation of man and woman is expressed in the intention of their Creator
calling to parenthood ("Be fruitful and multiply so that you may populate the earth" -
Gen 1:28) (Congregation for Catholic Education. He created them male and female no
31).
45. At the same time, the same description of creation emphasizes that man remained in his
of spiritual and bodily integrity endowed with inalienable dignity ("God created
man in his image "- Genesis 1:27). He also points to the inseparable "bond between reason
and free will with all bodily and sensual faculties. " So this dignity is there
an equal share of the spirit and body of man. This means that the body can never
be treated by free will arbitrarily and objectively. Also the spiritual sphere cannot
to passively yield to the urges of the body contrary to its dignity. In other words, man as
a rational and free being, recognizing the gift, meaning and moral value of his body, should do
relentless effort in overcoming your drives and strive to achieve inner
harmony and unity of moral attitudes with the "rational order according to which
man is called by the Creator to direct and regulate his life and his
action, and in particular to use and dispose of your body "(John Paul II,
Veritatis splendor encyclical . Rome 1993 No. 50; see also nos. 48-50). Before abandonment
These efforts are adhered to by Pope Benedict XVI, stressing that “where freedom
action becomes the freedom to "create" oneself, it inevitably comes to
negation of the Creator, and thus ultimately also comes to humiliation of man in himself
the essence of his being as God's creation, as the image of God "( Discourse at
meetings with cardinals and employees of the Roman Curia and the Governorate (December 21, 2012).
46. The above reflections help to better understand the teaching of the Old and the New
Testament. It clearly indicates marriage as a union between a man and
woman. Throughout the biblical tradition it is "evident and normative reality."
At the same time, there are no evidence of any kind that would allow a "relationship" between
people of the same sex.
47. Some modern interpretations see the teaching of the Scriptures. about
homosexuality only a manifestation of the culture of that time, “simply reflected
archaic, historically conditioned mentality ”and reject its moral significance
for modern man. This problem is explained by the Pontifical Biblical Commission in its discussions
biblical texts that mention the topic of homosexuality. It presents a new one
interpretation of the Old Testament story about the destruction of Sodom, which in the traditional
13

Page 14

meaning was the punishment for the sin of the homosexuality of its inhabitants. Contemporary exegesis
 analyzing this story in the broad context of biblical texts referring to
"The sin of Sodom", he sees in it a condemnation of sinful conduct in general (cf.
Is 3: 9) or unfaithfulness to God's law (cf. Is 1:10). Jerusalem also stays
likened to Sodom (and Gomorrah) in that its inhabitants practice "adultery,
they are hardened to lie and they support evildoers ”(Jer 23:14). In light of the others
of the texts "the sin of Sodom" consists in pride (cf. Sir 16: 8), or in "haughtiness, abundance
good and peaceful prosperity [and] indifference to the poor and the unfortunate "(cf.
16.49). Consequently, today's interpretation recognizes that “biblical tradition, confirmed
by the prophets, she gave Sodom (and Gomorrah) a symbolic but general title for the wicked
cities (see Dt 32, 32-34). The sin of its inhabitants "consisted [in] of failure
hospitality, hostility and violence towards a stranger ”. It does not associate the story of Sodom with
condemnation of homosexuality (cf. Pontificia Commissione Biblica. "Che cosa è
l'uomo? » (Sal 8.5). Un itinerario di antropologia biblica. Rome nos. 187-188).
48. Leviticus expressly condemns homosexual intercourse.
She lists sinful sexual acts, including homosexual relationships between
men: "You will not associate with a man as you associate with a woman. It is
disgustingness "(Lev 18:22) and" Whoever has body intercourse with a man as one
with a woman, he commits abominations. They will both be punished with death, their blood will fall on them ”(Lev
20,13). Homosexual intercourse is also placed among condemned sins
incest (Le 18: 6-18; 20: 11-12, 14, 19-21-21), adultery (Le 18:20; 20:10) and zoophilia
(Lev 18:23; 20: 15-16) (cf. Pontificia Commissione Biblica. "Che cosa è l'uomo?", No. 189).
49. In the New Testament, the sin of homosexuality appears clearly in three
St. Paul the Apostle - Rom 1: 26-27; 1 Cor 6: 9 and 1 Tim 1:10. In the first case, St.
Paweł speaks of female and male homosexuality, calling it such a behavior
an offense contrary to nature, i.e. contrary to the truth of otherness and
the sexual purposefulness of man and woman intended by God in the act of creation (cf. Rom
1: 26-27: "The women [of ungodly men] have transformed a life that is in keeping with nature for the opposite
nature. Likewise, men, having abandoned normal intercourse with a woman, became enthusiastic
they lust to each other, men and men practice shame ”). In two
other texts - 1 Cor 6: 9 and 1 Tim 1: 10 - St. Paul lists homosexuality in
the accumulation of sins that close the way to salvation from man (1
Cor 6: 9-10: "Do you not know that the unrighteous will not inherit the kingdom of God? Don't be deceived
up! Neither fornicators, nor idolaters, nor adulterers, nor debauchery, nor men
coexisting with each other, neither thieves, nor greedy, nor drunkards, neither slanderers, nor extortioners
they will inherit the kingdom of God ") (cf. Pontificia Commissione Biblica. " Che cosa è
l'uomo? », nos. 194-195).
50. In view of various biblical and theological-moral interpretations that deny evil
the moral behavior of the homosexual Church recalls that its teaching in this matter
it is based on the Word of God, on the living Apostolic Tradition and on the natural law. So it has
it is universal in nature, unchanging in time and space, and is infallible. Ago
in fact, teaching is accompanied by the assistance of the Holy Spirit (cf. Second Vatican Council.
14

Page 15

Constitution on God's Revelation Dei Verbum . Rome 1965 No. 10; Congregation for the Doctrine of the Faith.
Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual People No. 5).
51. Attempts to undermine this teaching lead to a permanent negation of existence
the nature of man and woman defined in the sexual dimension. They also lead to
questioning the meaning of the basic cell of social life: first, marriage as
the relationship between a man and a woman, i.e. people called to community in spirit and in body, v
 next - their vocation to create a family as a community of parents and children,
thanks to which humanity thrives in societies that build local and universal
common good, the basic condition of civilization's progress and integral development
human.
52. Questioning the biologically defined sexual nature of man
it also leads to the degeneration of human procreation as the fruit of the union of man and
women; as "the fruit of marriage" (see Congregation for the Doctrine of the Faith. Instruction Donum vitae .
Rome 1987 II, A; hereinafter DV; Congregation for the Doctrine of the Faith. The instruction Dignitas personae . Rome
2008 No. 6). In the case of single-sex relationships, whether male or female, it stays
replaced by biotechnological procedures that harm the dignity of cell donors
and the dignity of the child (usually in vitro procedures ; in the case of
male relationships with the help of the so-called surrogate mothers). Effects Research
artificial procreation carried out in many scientific centers of the globe and
presented in peer-reviewed, prestigious scientific journals indicate
unequivocally on a significant increase in the risk to the genetic health of the mother, and yet
to a greater extent for the life and healthy development of the child. They are frequently involved in this procedure
destroyed human embryos, especially those that do not bode well for healthy development. To
spreading misconceptions or incompetently misusing concepts
philosophical Aristotelian-Thomist Church constantly reminds that "embryo
from the very beginning, the human has the dignity proper to the person ”(ibid., no. 5).
53. In the above context, the fundamental right of the child cannot be overlooked either
to "be conceived, worn in the womb, born and brought up in
marriage "(DV II, A), because" conjugal love according to the order of creation
between man and woman and the transmission of life are one another
assigned ”(AL No. 81). Precisely in the family context, in the care of father and mother,
integral formation and discovering one's own gender identity is possible.
54. Fulfillment of the vocation proper to each person, whether in celibacy or in life
also in marriage, along with the parental vocation, it implies the ability to rule over
yourself and living in carnal purity. The call to live in cleanliness applies to everyone
man, whatever his specific calling. “God's will is yours
sanctification, […] that each of you may know how to keep your own body holy and in honor, and not
in a passionate passion […] ”(1 Thess 4: 3). This ability affirms personal achievement
freedom, is often an indispensable condition for fulfilling a life calling and
responsible relationship with another person, and in any case enables making the gift of
self - the starting point for overcoming difficulties in the sexual sphere, a
also an indispensable condition for fulfilling a vocation in the Church, whether priestly or
15

Page 16

monastic. Starting from the above perspective, the Church clearly formulates her own
teaching about the particular inclinations of people who identify themselves
with LGBT + or about attitudes that are a practical expression of gender ideology.

Homosexual persons and relationships in the Church

55. With regard to homosexual inclinations, whether male or female,

The Church stresses that "although [this tendency] is not in itself a sin, it creates
a more or less strong tendency to act internally evil from the point of view
moral. For this reason, the propensity itself must be regarded as being objective
disordered "(Congregation for the Doctrine of the Faith. Letter on the pastoral care of persons
 homosexuals
responsibilityNo. 3). This
for this does not
tendency, mean that
however, homosexuals
homosexual incur every
acts usually maketime
it worse.
At the same time, the Church teaches that homosexual acts are sinful because "by itself
inner nature are disordered. They are contrary to natural law "(CCC no
2357; also the Congregation for the Doctrine of the Faith. Persona humana declaration . Rome 1975 No. 8).

Homosexual persons - candidates for the clergy and religious order

56. Bearing in mind the nature and specificity of homosexuality, and related to it
disorder, Congregation for Catholic Education, Congregation for
The clergy, and recently also Pope Francis, recommends not admitting to seminaries
and the anti-ordination of those "who practice homosexuality are profound
ingrained homosexual tendencies or supporting the so-called gay culture ”. "Persons
such […] [because] they find themselves in a situation that seriously prevents them from being correct
relation to men and women ”(Congregation for Catholic Education. Instruction
on the criteria of vocational discernment in relation to people with tendencies
homosexuals in the context of admitting them to seminaries and admitting them to ordination .
Rome 2005; Congregation for the Clergy. Ratio fundamentalis institutionis sacerdotalis .
Rome 2016 No. 199; see also Nos. 200-201).
57. Pope Francis gives the same directions at the same time at the address
candidates for religious life, whether in monasteries male or female (cf.. Strength
vocations. About consecrated life and improving relations in the Church . Poznań: Publishing House
Saint Wojciech 2018).

Homosexual persons and marriage

58. The Church does not deny the ability of homosexual persons to love human beings. However
emotional and sexual experiences cannot be equated with conjugal love in the sense of
the order of creation and norms of ecclesiastical law, that is, with love which by its nature is
a complementary and fruitful love and aims to awaken a new life. This means that
every rapprochement inherent in the marriage of a man and a woman must “mean
16

Page 17

unity and parenthood ”(HV n. 9, 12). The Church cannot accept these reasons
same-sex relationships and cannot bless them with any use
formulas.
59. According to the Second Vatican Council Constitution, “marriage is profound
community of life and love between a man and a woman "(KDK No. 48; cf. also CIC, can.
1055 §1). At the same time, church law requires that there are candidates for marriage
"Capable of assuming essential marital duties" (CIC can. 1095 § 3). In light of the above
the law established homosexuality as a deep-seated inclination towards that person
same sex and the lack of emotional-sexual complementarity between individuals
homosexuals, clearly contrasts with the above definition of marriage. Moreover, if
people with such inclinations experience difficulties in ordering their inclinations and
emotional experiences, the greater the challenge for them to make the gift of
yourself for a sexually different spouse (despite the ability to have sexual intercourse) and
establishing lasting and integral personal relationships. "Forced" even by herself
a homosexual person, a heterosexual relationship - as numerous experts emphasize - is not in
able to free her from these inclinations; on the contrary, it may deepen them even more and
push to marital infidelity. Consequently, the jurisprudence of the Roman Rota
 regularly holds that profound homosexuality is one of the causes of the inability to conclude
marriages. The basis for these judgments is in particular can. 1095 No. 3 of the Code of Law
Canonical.

Children of people living in homosexual relationships

60. The Church strongly opposes the adoption of children by persons living in
homosexual relationships (both male and female), including through such a relationship, v
in which one person changed their gender (transsexual person). By saying your
opposition defends the dignity, rights and mental needs of every child.
Harmonious his development, including education in his awareness of the true image
marriage and family, demands a father and a mother.
61. As already emphasized above, a woman living in a same-sex relationship can
conceive and give birth to a child, using gametes taken from a consenting male
or from the sperm bank. It cannot be ruled out a priori that this child may be
guaranteed religious education and holy baptism. However, no
In the case of the book of baptisms, two women cannot be entered as parents of this child.
If the sperm donor is unknown, the father's place is left blank (Pontificium
Consilium de Legum Textibus. Opinion of Pontifical Council regarding the admission of two
non-Catholics as witnesses to baptism and the annotation of persons of the same sex and the
so-called "transgender persons" as parents in the baptismal register . Prot. No. 15986/2017.
Vatican November 15, 2017).

Transgender people in the ecclesial community

17

Page 18

62. The presence of transgender people (transgender, transgender,

transvestites) in the church community assumes taking into account their problems with
gender self-identification. This most often applies to transsexuals and transvestites.
The first group is characterized by an inconsistency between the genetic-anatomical structure of the body and
awareness of your gender. This discrepancy is related to the desire (of a different
degree of severity) "sex change", both in terms of its social acceptance, entries
record keeping, dressing, behavior and performing specific roles (sometimes only including
dimension), as well as in the hormonal and surgical dimensions of genital sex change (na
anatomical level).
63. Following the objective criterion of man's sex, i.e. his genetics (woman
XX, male XY), the Church's position is that hormonal and surgical interventions in
the sexual sphere does not actually change it. Such practices are only considered
as an act of mutilating a person. Similarly, the Church views the limited civil-legal procedure
to be certified in record documents "sex change" or its omission.

Holy sacraments and LGBT + persons

64. The Church does not deny transsexuals the right to belong to
Church, and therefore does not deny them Holy Baptism or other sacraments
saints, if they fulfill the fundamental conditions for their valid and just reception.
However, in guarding the holiness of the sacraments, the Church cannot consent to them
celebrating incorrectly where they are important or fair or
 intake is related to or dependent on human sex. Applies to
especially the sacraments of baptism, holy orders and marriage. For their important exercise
the decisive factor is genetic gender, not subjective gender self-determination
the person. Consequently:

Holy baptism

65. According to official doctrine and traditional practice, the Church does not accept it
postponed baptism of the child, dictated by the gender ideology, until the child himself determines it
your gender. If the canonical conditions are fulfilled, the Church baptizes the little one
a child who is not yet aware of his gender, guided by his genetic sex.
66. The Church cannot allow a child to be named in baptism
inconsistent with his genetic sex. Nor can he accept the intention to undefine gender
the child when entering the parish registers (e.g. while waiting for the child himself to do so over time
will determine your gender), even if you have done so in state documents.
67. The Church does not refuse Baptism to an adult who has voluntarily in the past
parents or by choice, she made so-called "sex reassignment" in any way.
In practice, this implicitly implies that a person preparing for baptism acquires v
during the catechumenate a new look at the "change" of one's gender. Bearing in mind the fact that
surgical reassignment of genital sex is irreversible, sincere regret should be considered
18

Page 19

sufficient, and the person should not be hurt or difficult to

religious practices, also in the field of receiving the holy sacraments, unless
their validity is related to gender. Bearing in mind the situations in which it plays a significant role
social honesty with the moral consequences of opposing attitudes, these people are guilty
avoid confusion about one's gender (e.g. the person's intention to marry
unaware of the actual gender of the transsexual). For the above reasons, these people are also guilty
receive in baptism a name in accordance with the genetic sex and such a name should be
recorded in the book of the baptized. Moreover, in accordance with the prescription contained in can. 863
Of the Code of Canon Law, the priest who prepares such a person for Baptism is guilty
notify your diocesan bishop of this fact (as it is the baptism of a person
adult).
68. The Church cannot agree to gender in parish records
inconsistent with the genetic criterion, or a change to a sex inconsistent with the criterion
genetic. It cannot change the gender of a child or adult in the parish records
along with her name when this person changed the gender definition in state documents or
underwent surgery. If it is possible, this fact only belongs
make a note "in the comments", entering the name of the civil document, its number and date
issue.
69. According to the position of the Congregation for the Doctrine of the Faith, a transsexual person
presents in a public way an attitude opposed to Christian morality. Hence having
bearing in mind the role that godparents play in relation to the person receiving baptism,
a transsexual person cannot perform this function. Such a settlement does not discriminate against this one
person, and only points to an objective lack of the requirements that are indispensable for
fulfill this task.

Holy Orders
 70. A woman who "assumed" male sex, whether on record or surgery, did not
can receive Holy Orders in any of the three degrees (diaconate, presbyterate,
bishopric). According to Catholic doctrine, "only men are validly ordained
baptized "(CIC can. 1024; for priestly ordination: John Paul II. Letter
Apostolic Ordinatio Sacerdotalis , Rome 1994, Nos. 1 and 4). According to the teaching of the Church
record or surgical "change" of female genital sex to male genital sex no
changes a woman's gender identity as defined at the genetic level. According to
the provisions of canon law, the woman who would try to be ordained, and the bishop,
who would try to grant them, they incur the penalty of excommunication latae sententiae from which
the release is reserved to the Holy See (cf. Congregatio pro Doctrina Fidei.
Decretum generale de delicto attentatae sacrae ordinationis mulieris (19 December 2007 ) . AAS
100: 2008 p. 403) and the ordination is invalid.
71. A man who has "accepted" the female sex cannot accept ordination either. Admittedly
such interference does not change his actual gender, but he does social declaration
her gender as female is a serious obstacle as it would mislead the faithful
19

Page 20

regarding the gender of the candidate (in the longer term of the presbyter) and would become a source
doubts as to the validity of his ordination and the functions performed. There is also an obstacle
lack of correct self-identification by the candidate of his male gender and no positive one
attitude towards her, which reveals his sexual lability and raises great uncertainty about
attitudes towards one's own sexuality in the future (see Congregation for the Doctrine of the Faith. Note
on the canonical effects of transsexualism in relation to marriage i
priesthood . Rome 2002).
72. Under canon law, it is incorrect to receive orders
a candidate who "seriously and deliberately injured himself or another person [...]" (can. 1041 p. 5).
The Pontifical Council for Legislative Texts explains that this is an irregularity
even if the candidate for ordination has seriously injured himself or has injured another person, no
while still a Catholic, that is, being an unbaptized, non-believer, belonging to another
denomination or religion (Pontificio Consiglio per i Testi Legislativi. Risposta Authentica al can.
1041, no. 4 5 CIC . Rome 2016). A dispensation may be obtained from the above obstacle,
however, in the case of surgical sex reassignment, the maimed is granted dispensation
man is impossible for the reasons presented earlier. Maybe such a dispensation
and receive a surgeon who performs such an operation (as a mutilator),
if he wanted to be ordained later.

Marriage

73. The Church cannot consent to the marriage of transsexual people who
"Changed" gender. According to the canonical and catechistic definition, marriage is a union
- a covenant of a man and a woman. It embraces the community of their whole life and its own
nature is open to the birth and education of offspring (cf. CIC can. 1055 §1, 1057 §2;
KKK 1601, 1652; HV No. 9; FC No.29). As a starting point, the marriage relationship should also have
sufficient grounds to create a lasting and harmonious bond including the sphere of spirit and
body. The creation of such a community implies the ability to control one's own sexuality. Hence
The Congregation for the Doctrine of the Faith states: “The prohibition on marriage becomes absolute in an accident
a transsexual who has undergone so-called sex reassignment surgery that can restore
a certain state of emotional calm, however, is not able to reach deep into the pathology
psychological, nor does it actually change gender, at best its external appearance. IN
 a marriage
of already
the described concluded,
mental anomaly,in which
a trial one of the spouses
for annulment makes
should his presence known
be initiated
marriage, observing the canons 1674-1675 of the Code of Canon Law ”( Note on
Canonical Effects of Transsexualism in Relation to Marriage and the Priesthood ).
74. In the case of a strong transsexual obsession, the local ordinary, after
after examining the matter, he should forbid the celebration of the sacrament of marriage until the moment
obtaining certainty that this obstacle will remove (ibid.). Milder cases,
sometimes only experienced periodically when the transsexual person gives sufficient evidence
to control inclination should be handled with prudence. They assume consultations

20

Page 21

a specialist in the field of sexology and psychology. The underlying criterion remains sustainable
ability to perform marital and family duties.
75. All the above comments do not apply to gender development disorders in the form of yes
called hermaphroditism (hermaphroditism, intersexuality). These people have a karyotype
different combinations of pairs of sex chromosomes (different from normal - XX, XY).
The canonical situation of people with such disorders is different from those presented above and
it involves professional analyzes, and their canonical evaluation often requires reference as well
to the Holy See. Such situations cannot be considered as arguments for
rightness of gender ideology. In response to such attempts, the Church emphasizes: "in case of
medical indeterminacy comes in, and intervenes by applying therapy. In these
special situations neither parents nor society can make
arbitrary choice, but it is the science of medicine that intervenes with a therapeutic purpose, that is,
works in the least invasive way based on objective parameters for the target
clarification of the constitutive identity of the person ”(Congregation for Catholic Education.
"Male and female he created them." With a view to the way of dialogue on gender issues, in
Education , No.24).

IV. The Church on the LGBT + position on the sexual education of children
and youth

76. Following the teachings of the Second Vatican Council, Pope Francis recalls Fr.
the need for "positive and wise sex education" for children and
youth. It should be adapted to the age of the children and use "scientific progress
psychological, pedagogical and didactic "(Second Vatican Council. Declaration of Fr.
Christian education Gravissimum educationis . Rome 1965 No. 1; hereinafter DWCh; see
AL No. 280-286; see also Congregation for Catholic Education. He made them male
and woman numbers 19-21). Sexuality, the Pope emphasizes, can only be understood in
in the context of education to love, to self-giving ”(AL 280).

Marriage and family as key values of sexual education

77. Sex education is sometimes understood as imparting information

on human sexuality, sexual intercourse, pregnancy prevention and avoidance methods
sexually transmitted diseases as if it were all about hygiene. Meanwhile, the goal
well-understood sex education is to prepare children and adolescents for
that they will be able to marry in the future and build a lasting, stable and
happy family.
78. To achieve this goal, it is necessary to have a grounding in children and adolescents
 deep conviction of the great value of marital love, fatherly love and
maternity and in general - love in the family. And love requires effort and dedication.
Well-understood sexual education should strengthen children and adolescents
the belief that the proper place of sexual activity is marriage, and born in
21

Page 22

children, who need to create an environment of love in the family, are a gift and
a blessing.
79. In order to achieve this goal, it is necessary to help children and youth in
developing self-control, mastering the sphere of sexual impulses so that they are
subordinated to the value of conjugal love. Thanks to this inner strength, the young
people may be able to put the welfare of marriage, family, and children above the immediate and
fleeting pleasure.

Family as a natural environment for sexual education

80. The primary method of sex education is child participation in life

being a witness to the mutual marital love of his parents. "Environment
family is a normal and ordinary place for the formation of children and youth in
acquiring and practicing the virtues of love, temperance, fortitude, and then chastity. As
the domestic church, the family, is indeed a school of richer humanity ”(Papal
Family Affairs Council. Recommendations for family upbringing. Human sexuality: truth and
meaning . Rome 1995 No. 48; see FC Nos. 39, 51-54).
81. A child is not satisfied with the "individual love" of the father and mother. It needs not only
love each of them separately, but also participate in their mutual,
complementary love. Thus, he recognizes himself as a sexual being, or as a sexual being
a man or a woman. Then he builds the concept of love within himself
marital and family, masculinity and paternity, femininity and motherhood, relying on
the observed bond of love between father and mother. The child's awareness that
his life is the fruit of the love of his father and mother, it is the most important "information" for him,
"Good news" of sex education and is a testimony to the beauty of the human gift
sexuality.
82. The lack of the above context in the sexual development of a child, for example in
as a result of a divorce or a possible adoption of a child by a single-sex couple, he carries with him
not only the risk of a distortion in his awareness of the nature of marriage, but also family
serious danger of distorting the image of one's own sexuality.
83. When the child lacks the experience of the mutual love of the parents, then
sexuality may appear to him as a "force" or experience outside the relationship
love. When human sexuality is not linked to the child's consciousness
an experience of love, closeness, sacrifice and mutual devotion, then maybe
connect with feelings of anxiety, unhealthy curiosity, sick guilt or
focus only on oneself.
84. Parents sometimes feel unprepared to accompany their child in his
psychosexual development. In many homes there is a taboo atmosphere in matters of upbringing
sexual. Children who are timidly asked questions are disregarded and put off by silence
or misinterpreted. The child then looks for another source of information that fascinates them
topic. This situation is often used by dishonest or demoralized people
environment, profiting from it and causing scandal. Instead of helping to develop
22
Page 23

proper attitude towards sexuality, “they play on human weaknesses and make him more and more
the weaker and defenseless ”(John Paul II. Letter to the Gratissimam sane families . Rome 1994 No. 13).
85. Parental omissions in the field of sexual education may try
also use state authorities and various organizations, including those of character
international, not caring for the moral welfare of children and seeking to impose a model
demoralizing education inconsistent with parental beliefs. Such seizure attempts
parental rights by the state or organizations are always an abuse and a form of violence.
Fathers and mothers have the right to protect their children from such abuses. They also have the "right
and the duty to promote the welfare of their children and to demand that the authorities enact preventive laws
against the abuse and deformation of the sensitivity of children and youth "(Pontifical Council for
Families. Human Sexuality No. 45).

Integral view of man

86. Human sexuality encompasses all dimensions of the human personality: the realm
physical, mental, emotional, spiritual and moral. So it is not limited only
for genital activity. Adequate sex education must include all of them
the above dimensions, and its important goal is to introduce the pupils to the process of reunion
emotional and physical experiences with love and responsibility for yourself and for those with
which they enter into a relationship of friendship and love. In line with previous comments
the content provided on this subject must take into account the child's perceptual abilities i
the degree of his psychosomatic development.
87. Human sexuality by its very nature builds interpersonal relationships on a level
emotional, spiritual and bodily. Hence it is imperative that the people involved
in the process of sexual education have not only a good knowledge of human physiology and
psychology, but also morality and spirituality. An educator who does not have
appropriate competences or is unable to respect age and moral sensitivity
pupils, it may disturb them and even demoralize them where it should calm them down
and develop moral sensitivity in them; or, on the contrary, it may soothe them too much there,
where it should inspire a sense of responsibility in them and gradually reveal before
them the world of values of human sexuality.

Education for cleanliness

88. Sex education should be a school of chastity. The right place for such
the family is the dimension of sex education. “For in it [...] models meet
social, natural modesty and lust inscribed in human flesh ”. It's in the family
"A clean mind and body helps to develop true self-respect, and
at the same time it enables one to respect others ”(Pontifical Council for Family. Human
sexuality no.17 ). Sexual purity flows from love and serves love. This
love is the source of purity, and chastity in turn leads to the development of love. Adequate
education for cleanliness emphasizes the need to control oneself. For achieving such
23

Page 24
 attitudes, the development of the virtue of modesty, self-restraint, and respect for
himself and others (see Congregation for Catholic Education. Educational guidelines no
35).
89. Pope Francis emphasizes that "such sexual education is of great value,
who nurtures healthy modesty. (…) It is a natural defense of the person who protects himself
interior and avoiding turning only into an object. We can without modesty
reduce feelings and sexuality to obsessions that focus us only on organs
sexual obsessions that distort our ability to love ”(AL No. 282).
90. Nor should it be forgotten that true chastity is not only a fruit
personal effort, effort of parents and educators, but also a gift of God's personal grace
asceticism and regular use of the Sacrament of Reconciliation and Penance. Hence integral
education for cleanliness and its preservation should take into account the development of life
supernatural.

Defense against moral depravity

91. Sex education is related to conscience formation. Mature moral judgment

a person learns through the practice of examination of conscience, the sacrament of reconciliation and personal
a prayer. Systematic disregard for the voice of conscience in matters of love and sexuality
it leads to a moral disorder that destroys personal relationships and becomes a source of selfishness
and the harm done to oneself and others.
92. In the process of sex education, the human handicap is indispensable
the sexual sphere. Hence, apart from the aforementioned concern for the religious formation of children, parents and
Pastors should also teach children and youth to properly discern responsibility
moral, "to exercise the necessary prudence in judging their subjective
responsibility ”(Congregation for Catholic Education. Educational Guideline No. 99).
Young people who succumb to flesh weaknesses should be supported, encouraged and
give them hope to achieve self-control and purity.
93. Young people often bear an enormous burden of internal problems and conflicts
related to their psychosexual maturation. Sometimes, not having enough confidence in
parents to talk to them about their difficulties, seek help from peers,
random people, on the Internet or in other media, where they often come across intrusive
offering pornography and encouraging immoral behavior, sometimes leading to
disorderly addictions.
94. Consequently, sex education must aim to protect a child from
these forms of depravation and sexual abuse. The basic form
such defense of the child is the awakening of trust and mutual understanding by the parents
and having an open dialogue with him, in which he will share what awakens him
curiosity and what bothers them. Parents can then watch over psychosexual development
child. It is precisely those children who do not have an unhealthy interest in the sexual sphere
have the opportunity, in a climate of security and trust, to ask questions that bother them,

24

Page 25

express their worries and fears and, as a result, do not have access to reliable information
satisfying their curiosity in a way that is safe for them.
 Facing the difficulties of adolescence

95. Many adolescents dramatize certain sexual feelings.

He experiences them with anxiety, guilt and fear. Sexual anxiety combined with excessive
their curiosity sometimes push young people to immature sexual trials and experiences,
which tend to be a desire to confirm one's own masculinity or femininity rather than hedonism or
satisfy the drive. So a young person needs good advice and support to accept
own sexuality as a beautiful gift and an important task. Such support should receive in
family and school, where they will be helped in a responsible approach to the sexual sphere, and
in case of difficulties, an incentive to seek appropriate help. Good sex education
it is therefore a significant help for young people in de-dramatizing the difficulties and in
overcoming anxiety related to psychosexual development.

Sex education adequate to the stage of development

96. Different stages of development should be taken into account in sex education
psychosexual children and adolescents. Parents and educators (including catechists) should
follow their sensitivity and development needs. In individual education
family sexual activity, the child itself - most often through questions - gives clear signals,
what information does it need at a given stage of development. Trust between parents a
the child makes it able to ask them about the things that awaken him
interest.
97. Knowledge of human sexuality should be developed as appropriate
intellectual and emotional maturation of pupils. You must never impose
children and adolescents such content and behavior that would be inappropriate i
inappropriate at a given stage of their psychosexual development.

Family and school in sex education

98. Sex education conducted as part of school activities (also as part of

the catechesis presented below) is always difficult because it cannot take into account
the sensitivity and needs of each individual child. “Each child is a unique person and
unique and should receive an individual formation ”(Pontifical Council for the Family.
Human Sexuality No. 65). First of all, parents who spend time with their children
day, are able to fully understand them; only they can fully read his sensitivity,
needs, to notice the manifestations of his sexual maturation, experienced difficulties and fears (cf.
there). Parents can more easily and more accurately recognize the right moment to pass it on to their child
important information about human sexuality adapted to his physical development,
emotional and spiritual. Therefore, it must be emphasized once again that it is best to fulfill
25

Page 26

the task of sexual education of children may be their parents (cf. Permanent Council of the Conference
Polish Episcopate. Sex education. Parents' responsibility . Jasna Góra -
Częstochowa, August 27, 2019).
99. Parents can responsibly fulfill the educational mission in terms of
sexuality, if they are prepared for it. Hence, it is desirable to be appropriate
church structures (e.g. parishes or dioceses) or secular, sharing the Christian ones
principles of morality, organized preparatory courses for parents with help
trustworthy specialists, psychologists, educators and sexologists.
 100. Teachers implementing the subject of education for family life and
possibly, speakers invited by the school may not provide information to children and
suggestions that would be contrary to the moral principles of parents
of these children or of their (parents') expectations. These activities should be certificate-based
positive experiences and experiences. They cannot be a scandal.
101. An important feature of a person conducting family life education classes
(teacher, catechist) is the ability to inspire trust. This is what trust is instilled in
children and adolescents the courage to openly raise issues related to sexuality
human, both in class and in individual talks. Trust
it is also the basis of children's positive attitude towards the content conveyed to them. Person
the person conducting the classes should adopt the attitude of a guide-guardian towards children and young people,
however, in full cooperation with the parents of the children entrusted to her.

Catechesis and the sexual education of children

102. It has an important role to play in the sexual education of children and adolescents
catechesis. The catechists who conduct it should not replace the role performed by
parents, but their mission should be based on the principle of subsidiarity, which means - as already
earlier it was stressed that “all other participants in the educational process are active
sort of on their behalf, based on their consent, and to some extent even on their behalf "
(Congregation for Catholic Education. "Male and female he created them . "
through Gender Dialogue in Education , No. 46). The goal of their cooperation is
accompanying the child in the educational process in terms of its sexuality, respectively
to his age and development. This formation is integrated into moral education
integrated with faith and representation of Christian perfection in the Person of Jesus
Christ. Therefore, this catechesis is not one of many theories of good human behavior.
It points to the nature and vocation of man from the first years of his life, to his mystery
creatures and the dignity that embraces also his body, to the internal unity of his dimension
spiritual, biological, psycho-emotional and social, as well as beauty and
the desirability of being a sex person, that is, a woman or a man. At the same time, this catechesis
aims to show the true pattern of realizing one's own humanity as
a girl or a boy, and ultimately as a woman or a man on the way of practicing
love and generosity in the personal community of the whole life or in the unmarried life
consecrated to God and the Church. The core curriculum of catechesis also points to
26

Page 27

the need to educate in catechesis to chastity and the ways of caring for it.
The program of catechesis should also include a respectful presentation
Church position towards homosexual or transgender people, no
but ignoring the moral evaluation of such behavior (cf. respectively DCCh No. 1;
Congregation for Catholic Education. Educational guidelines in relation to the human
love . Rome 1983 No. 35; Pope John Paul II. Exhortation Catechesi Tradendae . Rome 1979 No. 38;
The core curriculum of the catechesis of the Catholic Church in Poland. Częstochowa: Edition
Saint Paul 2018 pp. 71, 113).

Against abuse in sex education classes

103. The Pontifical Council for the Family strongly adheres to persons
sex education classes have never used any kind of material
erotic regardless
individual of the
meetings, or age of children
during and adolescents.
group classes. You cannot
This is required by thedo it while
basic you are doing it
"principle
decency ”( Human Sexuality, No. 126). The same rule applies to everyone
forms of involving children and adolescents in sex education classes, and in particular
way to catechesis. Nobody should be persuaded in any way, much less
obligated, to any behavior or action that might objectively
offend modesty, scandal, incite uncleanness or subjectively hurt personal
sensitivity, modesty and a sense of privacy (cf. ibid. no. 127).
104. Concentration is also an abuse of sexual education of children and adolescents
attention to contraception and "securing" against the consequences of intercourse
sexual. Shaping in young people the conviction about the necessity of "securing
in fact, it violates their ability to become truly human, full, faithful and fruitful
love (cf. HV No. 9). Love that is exclusive and complete is truly safe
a gift of self in the marriage community, and the path to it is wise and integral education
sexual based on a moral order. No means can make you active
sexually safe if a young person's life is dominated by promiscuity
sexual intercourse and the belief that a condom is effective in preventing conception or
infection. The Pope also draws attention to the negative connotation of the word "protection"
Francis. "This word creates a negative attitude towards the natural,
the procreative end of sexuality ”(AL No. 283). It is an expression of "narcissistic aggression"
devoid of any kindness towards a new life (ibid.).
105. Contemporary teaching of the Church in relation to the sexual problems of weapons
thus, moral principles based on natural law and divine revelation. At the same time
it shows the problem of sexuality in a "human" way, pointing to its nature
enriching man, and also responsible for this "fragile" gift: what man is with him
he will do how he relates to it and how he uses it.

27