Summary of the Declaration on Certain Questions Concerning Sexual Ethics

Introduction

This paper aims at giving a summary of the “Declaration 'On certain questions concerning sexual ethics”. This declaration was given in Rome, at the Sacred Congregation for the Doctrine of the Faith, on December 29th, 1975.

From the onset the document states that the purpose of the document is not to deal with all the abuses of the sexual faculty, and not even with all the elements involved in the practice of chastity. Its object is rather, to repeat the Church's doctrine on certain particular points, in view of the urgent need to oppose serious errors, and widespread abnormal modes of behavior.

This summary starts by presenting the background that led to the document, then give responses of the document to some primary questions which are put up as sub titles of this summary. And finally give a conclusion.

Background

The document starts by acknowledging the fact that contemporary scientific research states that, the human person is so deeply affected by sexuality since it is from sex that the human person receives the features which, on the biological, psychological and spiritual levels, make that individual a man or a woman, and thereby largely condition his or her development towards maturity and insertion into society. Hence sexual matters, constitute a theme often and openly dealt with in books, reviews, magazines and other means of social communication.

The document builds on the fact that the corruption of morals has increased, as can be seen in the unrestrained acclamation of sex. It is further observed that this corruption has reached the point of entering the field of education, and thereby polluting the general mentality, to an extent that some have even gone so far as to favor a licentious pleasure-seeking.

This, as observed by the church, has led to the confusion of minds and lessening of morals, and hence the Church cannot remain indifferent to this confusion of minds and relaxation of morals.

It is from this that the Sacred Congregation for the Doctrine of the Faith, by virtue of its function in the universal Church and by a mandate of the Supreme Pontiff, has judged it necessary to publish the present Declaration, in response to various questions and concerns arising from sexual morality.

Sexual Union and Marriage

The declaration looks at the end of sexual relations and basis. It is from this that it speaks of sexual union and marriage, acknowledging the fact that there are many who justify the right to sexual union before marriage, at least in those cases where a firm intent to marry and an affection which is already in some way conjugal in the psychology of the subjects need this completion, which they judge to be connatural. This is especially the case when the celebration of the marriage is impeded by circumstances or when this intimate relationship seems essential in order for love to be preserved.

The document makes it very clear from the onset, that this opinion is divergent to Christian doctrine, which states that every genital act must be within the structure of marriage. The document affirms this fact adding that, through marriage, the love of married people is taken up into that love which Christ irreversibly has for the Church, while dissolute sexual union defiles the temple of the Holy Spirit which the Christian has become.

Moreover, the document further stresses on the fact that most often, premarital relations exclude the possibility of children. What is exemplified to be conjugal love is not able, as it unconditionally should be, to develop into fatherly and motherly love. Or, if it does happen to do so, this will be to the detriment of the children, who will be deprived of the steady environment in which they ought to develop in order to find in it the way and the means of their insertion into society as a whole.

It is from this that the document concludes that sexual union is only legitimate if a definitive community of life has been established between the man and the woman. The consent given by people who wish to be united in marriage must therefore be manifested externally and in a manner, which makes it valid in the eyes of society.

Homosexual Relations

The document acknowledges the fact that there are those who judge indulgently, and even to excuse completely, homosexual relations between certain people. And this is in conflict to the constant teaching of the Magisterium and to the moral sense of the Christian people.

However, the document draws a difference between homosexuals whose propensity comes from a false education, from a lack of normal sexual growth, from habit, from bad example, or from other similar causes, and is temporary or at least not incurable; and homosexuals who are definitively such because of some kind of inborn instinct or a pathological constitution judged to be incurable.

The document asserts that in regard to the pastoral field, homosexuals must certainly be treated with understanding and sustained in the hope of overcoming their personal difficulties and their inability to fit into society. Their culpability will be arbitrated with prudence. However, the document clearly states that no pastoral method can be employed which would give moral justification to these acts on the grounds that they would be consonant with the condition of such people. For according to the objective moral order, homosexual relations are acts which lack an essential and indispensable finality.

Masturbation

The document also addresses the issue of masturbation. And in regard to this, the paper begins by stressing the fact that; traditional Catholic doctrine which holds that masturbation constitutes a grave moral disorder is often called into doubt or expressly refuted today. This they hold basing on psychology and sociology which show that it is a normal phenomenon of sexual development, specially among the young.

However, in response to this, the document holds that this opinion is contradictory to the teaching and pastoral practice of the Catholic Church. And hence maintain without hesitation that masturbation is an intrinsically and seriously disordered act. And gives reasons that, it lacks the sexual relationship called for by the moral order, namely the relationship which comprehends the full sense of mutual self-giving and human procreation in the context of true love.

Sexuality and Mortal Sin

The document builds on the fact that there are those who go as far as to affirm that mortal sin, only exists in the formal refusal directly opposed to God's call, or in that selfishness which completely and deliberately closes itself to the love of neighbor. And so most authors hold that a change of the essential option towards God less easily comes about in the field of sexual activity, where a person generally does not transgress the moral order in a fully deliberate and responsible manner but rather under the influence of desire, weakness, immaturity, sometimes even through the delusion of thus showing love for someone else. To these causes there is often added the pressure of the social environment.

In response to the above situation, the document holds that whatever the case, it is wrong to say that particular acts are not enough to constitute mortal sin. According to the Church's teaching, mortal sin, which is opposed to God, does not consist only in formal and direct resistance to the commandment of charity. It is equally to be found in this opposition to authentic love which is included in every deliberate disobedience, in serious matter, of each of the moral laws.

Furthermore, the document affirms that Christ Himself has indicated the double commandment of love as the basis of the moral life. And hence, it therefore includes the other particular precepts. A person therefore sins mortally not only when his action comes from direct contempt for love of God and neighbor, but also when he consciously and freely, for whatever reason, chooses something which is tremendously disordered. because person turns himself away from God and loses charity.

However, the document acknowledges the fact that there is need for caution in all judgment as to the subject's responsibility. However, although prudence is recommended in judging the subjective gravity of a particular sinful act, it in no way follows that one can hold the view that in the sexual field mortal sins are not committed.

The document concludes that pastors of souls must therefore exercise patience and goodness; but they are not allowed to render God's commandments null, nor to reduce unreasonably people's responsibility.

Sexuality and The Practice of Charity

The document moves on to deal with the issue of chastity and emphasizes that whatever the state of life, chastity is not simply an exterior state; it must make a person's heart pure in accordance with Christ's words: 'You have learned how it was said: You must not commit adultery. But I say this to you: if a man looks at a woman lustfully, he has already committed adultery with her in his heart.'

The document reminds us of the fact that we have been called by God to be holy, not to be immoral. In other words, anyone who objects, is not objecting to a human authority, but to God, who gives you His Holy Spirit.'

It is from the above that the document concludes that the more the faithful appreciate the value of chastity and its necessary role in their lives as men and women, the better they will understand, by a kind of spiritual instinct, its moral necessities and counsels. In the same way they will know better how to accept and carry out, in a spirit of docility to the Church's teaching, what an upright conscience decrees in concrete cases.

Pastoral care and the Role of Other Professionals

The document clearly deals with the issue of pastoral care and duty of the pastors by declaring that; it rests with the Bishops, the priests and their collaborators to alert the faithful against the inaccurate opinions often expressed in books, reviews and public meetings, and to instruct the faithful in the moral teaching regarding sexual morality.

The document emphasizes the fact that it is the Bishops' mission to see that a sound doctrine enlightened by faith and directed by the Magisterium of the Church is taught in faculties of theology and in seminaries. Bishops must also ensure that confessors enlighten people's consciences and that catechetical instruction is given in perfect fidelity to Catholic doctrine.

Finally, the documents caution Artists, writers and all those who use the means of social communication to exercise their profession in accordance with their Christian faith and with a clear awareness of the enormous effect which they can have.