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Seeds of Truth in Same-Sex Relationships: Paths of Accompaniment, Discernment, and Integration for Gay and Lesbian Persons Within Catholic Communities

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Seeds of Truth in Same-Sex Relationships: Paths of Accompaniment, Discernment, and Integration for Gay and Lesbian Persons Within Catholic Communities Seeds of truth in same-sex relationships: Paths of accompaniment, discernment, and integration for Gay and Lesbian persons within Catholic communities Author: João Manuel Tinoco Ribeiro da Silva Persistent link: http://hdl.handle.net/2345/bc-ir:108880 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2020 Copyright is held by the author, with all rights reserved, unless otherwise noted. BOSTON COLLEGE SCHOOL OF THEOLOGY AND MINISTRY SEEDS OF TRUTH IN SAME-SEX RELATIONSHIPS Paths of Accompaniment, Discernment, and Integration for Gay and Lesbian Persons within Catholic Communities Thesis Submitted as Partial Completion for the License in Sacred Theology by João Manuel Tinoco Ribeiro da Silva, S.J. Director: Rev. James F. Keenan, S.J. Second Reader: Rev. Andrea Vicini, S.J. April 9, 2020 Table of contents Introduction ....................................................................................................................... 2 1. Magisterial teaching on same-sex relationships ........................................................ 14 1.1. The current Magisterial teaching ............................................................................ 14 1.2. The history of Magisterial teaching on same-sex relationships from Early Church until 20th century .................................................................................................................. 18 The ‘Invention’ of Sodom ......................................................................................... 20 The Early Church ....................................................................................................... 22 Early Middle Ages ..................................................................................................... 28 High Middle Ages...................................................................................................... 32 Renaissance, Reformation, and Modern Ages ........................................................... 42 1.3. Evaluation of the Magisterial teaching ................................................................... 48 2. Experience as a source of moral theology: seeds of truth in same-sex relationships .................................................................................................................................................. 58 2.1. Theological and Magisterial foundations for experience as constitutive for moral teaching and moral truth ....................................................................................................... 58 2.2. Reawakening a merciful and empathic Church ...................................................... 66 2.3. Learning to interpret sexual experience .................................................................. 68 2.4. Listening to the experience of gay and lesbian persons ......................................... 71 2.5. How the hierarchy is learning to listen to gay and lesbian persons ........................ 78 2.6. How seeds of truth in same-sex relationships are emerging from listening to human experience ............................................................................................................................. 83 3. An ethical framework for gay and lesbian couples striving for holiness: how can people live out lives of honesty? ............................................................................................ 93 3.1. Conscience and discernment in Amoris Laetitia .................................................... 96 3.2. Formation of the conscience in virtues ................................................................. 106 Chastity as the preeminent virtue for sexual ethics ................................................. 110 Chastity beyond abstinence: virtuous proposals for gay and lesbian people........... 113 3.3. Spirituality for gay and lesbian persons: paths of holiness................................... 123 4. Final remarks by way of conclusion......................................................................... 137 5. Bibliography ............................................................................................................... 150 1 Introduction We cannot claim to say where God is not, because God is mysteriously present in the life of every person, in a way that he himself chooses, and we cannot exclude this by our presumed certainties.... If we let ourselves be guided by the Spirit rather than our own preconceptions, we can and must try to find the Lord in every human life.1 At the very beginning of his Summa Theologiae, Thomas Aquinas affirms that “the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors.”2 Indeed, our knowledge of God and our understanding of the truth fully revealed in Jesus Christ3 are always limited and subject to error. The Magisterium, by a special grace entrusted from Christ to Peter and the Apostles, plays a unique role as the authentic interpreter of the Word of God, whether written or handed on by the Tradition.4 Nevertheless, alongside the rest of the hierarchy and of the people of God, the Magisterium is also subject to human limits and exposed to the possibility of error in its understanding of the truth about God, and about human beings, except in some specific situations foreseen in the Dogmatic Constitution Lumen Gentium.5 Recent history shows us how, out of fidelity to God’s Word and Tradition, the Church has changed her position in many matters, and acknowledged the mistakes made in previous eras, precisely by recognizing that her exposition of the truth of God and of God’s creation is not something monolithic and finished. Since, as Pope Francis points out, “it is not easy to grasp 1 Francis, “Apostolic Exhortation on the Call to Holiness in Today’s World ‘Gaudete et Exsultate,’” March 19, 2018, The Holy See, http://w2.vatican.va/, no. 42. 2 Thomas Aquinas, Summa Theologiae, trans. Fathers of the English Dominican Province, 1947, https://aquinas101.thomisticinstitute.org/st-index, I, q. 1, a. 1. 3 See Second Vatican Council, “Dogmatic Constitution on Divine Revelation ‘Dei Verbum,’” November 18, 1965, The Holy See, http://www.vatican.va/, no. 4. 4 See ibid., no. 10. 5 See Second Vatican Council, “Dogmatic Constitution on the Church ‘Lumen Gentium,’” November 21, 1964, The Holy See, http://www.vatican.va/, no. 25. 2 the truth that we have received from the Lord, and it is even more difficult to express it.… Doctrine, or better, our understanding and expression of it, is not a closed system, devoid of the dynamic capacity to pose questions, doubts, inquiries…”6 This view of things is particularly important with regard to the discipline of morality, given its practical character and its direct relationship with the lives of believers. The situation becomes even more complex in the field of sexual ethics, since its object deals with one of the most complex and nuanced dimensions of the human being, where general principles tend not to yield justice in concrete situations. Indeed, as Aquinas recalls, “practical reason… is busied with contingent matters, about which human actions are concerned; consequently, although there is necessity in the general principles, the more we descend to matters of detail, the more frequently we encounter defects.”7 In Amoris Laetitia, Pope Francis, inviting the Church to self-criticism, acknowledges the weaknesses of Church’s teaching on marriage, and on sexuality in general, over the past decades, which has been more centered on abstract principles and duties than on grace and the formation of personal character in Christian virtues. Indeed, he affirms that “we also need to be humble and realistic, acknowledging that at times the way we present our Christian beliefs and treat other people has helped contribute to today’s problematic situation.”8 The Pope also acknowledges that the Magisterium has found it hard “to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations.”9 In light of this, the present work aims to respond to the call of the Second Vatican Council to develop moral theology in the direction of a “more living contact with the mystery of Christ 6 Francis, “Gaudete et Exsultate,” nos. 43-44. 7 ST I-II, q. 94, a. 4. 8 Francis, “Post-Synodal Apostolic Exhortation on Love in the Family ‘Amoris Laetitia,’” March 19, 2016, The Holy See, https://w2.vatican.va/, no. 36. 9 Ibid., no. 37. 3 and the history of salvation.”10 Pope Francis also acknowledges that “Christian morality is not a form of stoicism, or self-denial, or merely a practical philosophy or a catalogue of sins and faults but,… it is our response to God who first loved and saved us, to find God in the others and to go forth from ourselves to seek the good of others.”11 Furthermore, also in the spirit of the Council, I intend to develop my study under the sign of pastorality and historical consciousness, reflecting on Catholic sexual ethics in a merciful way that takes into consideration “the questions of our people, their suffering, their struggles, their dreams, their trials and their worries,” because, as Pope Francis continues, “all possess an interpretational value that we cannot ignore if we want to take the principle of the incarnation seriously. Their wondering helps us to wonder, their questions
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