A Catholic Inclusive Approach to Homosexuality in Nigeria

Homophobia and Mutuality

The Catholic position calls us to reexamine what it means to have homophobia. “Homo” means “one or same” and “phobia” is a persistent, irrational, and unfounded fear that is often followed by anxiety, obsessive, and avoidant behavior. The Catholic Church argues that its refusal to allow gay marriage is based on religious teaching not homophobia. In the interview with Sahara TV, Archbishop Kaigama argued that as a priest and by his “Christian values it is not a crime to be gay or heterosexual,” and he “will treat [a gay person] with great understanding and love, with great compassion.” The Catholic Church discourages ill-treatment of homosexuals and calls for dialogue in understanding our differences. “Nigerian Catholics do not hate men and women who are of biologically gay orientation.” ¹⁰ The core message of the CBCN is that Catholics and Nigerians at large should be tolerant and seek deeper ways of understanding human sexuality in relation to society.

Fundamental Understanding of Sexuality

During his opening address at the plenary session of the Catholic Bishops’ Conference of Nigeria in Abuja on March 17, 2014, Archbishop Kaigama recognized the “biological orientation” of gay and lesbian people. ¹¹ This shows the Catholic Church as one among the few groups in Nigeria that are opening up to a deeper understanding of human sexuality. As it stands now, the church’s position does not condemn homosexual orientation but homosexual activity. The position of the Catholic Church in Nigeria does not contradict the view of the universal Catholic teaching as highlighted in later sections.

The Catholic priest theologian Louis J. Cameli observes that human anthropology is evolving and more studies are being done in sexuality, and in particular, homosexuality. ¹² The church understands the homosexual person as an individual with a very different experience. It is a discerning process. The difficulty in this process is when we take homosexuality out of the realm of morality that the church has difficulty in its teaching. The claim often is that the homosexual debate borders on issues of human rights.

Human Rights Issues

The church has ignited a debate on what it means to tamper with the rights of a human being. Does a human being have rights, freedom, and choice to any lifestyle? The struggle is seeing homosexual orientation past the choice debate and drill further if sex (and procreation, by extension) is only morally licit within the marital union of a man and woman. Archbishop Kaigama states that the church “will always extend compassion of Christ to men and women with biological orientation that is gay or lesbian and defend their rights just as we [the church] have constantly defended the rights of all persons discriminated against.” ¹³ As articulated by the Catholic Jesuit magazine, America, the Catholic approach is to stick to its definition of marriage but oppose measures that unjustifiably attack the inherent dignity and human rights of gay and lesbian people. ¹⁴

The Catholic Church is Not Anti-Gay

The church calls for respect for homosexual persons and acknowledges that homosexuality is an experienced deep-seated tendency and inclination, ¹⁵ which though its psychological genesis is largely unexplained may not be freely chosen. ¹⁶ Psycho-sexual development of human beings shows that we grow into an awareness of our sexual selves beginning with the onset of hormonal changes that accompany our adolescent sexual transformation with its crisis. ¹⁷ Since people are often not responsible for their inclinations (orientations) but only grow into an awareness of it, which “constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity.” ¹⁸

The Gay rights movements often cite the Catechism of the Catholic Church to show that the church’s description of homosexuality as disordered ¹⁹ contributes to gay discrimination. This is not so. According to Cameli, though in common usage the word disordered suggests a breakdown, ailment, or other related negativities, in a technical philosophical-theological context as used in the teaching of the Catholic Church it connotes a failure of a thing to “achieve fully or at all the goal to which it ought to have been directed.” ²⁰ The usage of the word disordered is here aimed at identifying among other forms of causalities, the final cause that is a purposeful cause concerned with the goal of human sexuality. “In this specific framework, Church teaching identifies the ultimate purpose of human sexuality as procreative, a rather remarkable conclusion that coincides with the conclusion of biological science.” ²¹

It is on the ground of the ultimate goal of human sexuality that the church sees depravity and disorder in not only homosexuality but also in masturbation. ²² This understanding is based on the Christian tradition which flows from a historical narrative of divine revelation. “All human sexuality shares a common history identified in faith with implications for life today. Revelation and faith tell us that human sexuality is created good, marked by sin, and, finally, redeemed in Christ.” ²³

The Catholic Church is Pro-Traditional Marriage

The official teaching of the church favors the traditional understanding of marriage, which is between one man and one woman. Genital sex is only permissive within such a marital union. This understanding of human sexuality focuses on procreation, education of children, and mutual complementarity of spouses. ²⁴ Pope John Paul II reaffirmed that sexuality is the means by “which man and woman give themselves to one another through the acts which are proper and exclusive to spouses.” ²⁵

The official magisterial teaching is rooted in the biblical accounts of creation (Genesis1–3). God created human beings, male and female (Genesis1:27), and saw the need for them to be together (Genesis 2). ²⁶ As a result of sin, “the man and the woman find themselves alienated from God, from each other, and even from their own sexuality. They now experience shame over their nakedness, for after their sin ‘their eyes were opened and they knew they were naked (Genesis 3:7)’: concupiscence had entered the human heart.” ²⁷ Three things may be derived from this.

First, human sexuality goes beyond genital sexual expression to encompass the meaning of what maleness and femaleness is—two different ways of expressing common humanity. ²⁸ “Sexuality affects all aspects of the human person in the unity of his body and soul. It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others.” ²⁹

Second, sexual activity has to take place within the context of marriage and procreation, as both are closely connected to it. ³⁰ According to Cloutier, if one feels that genital sex is the only way of relating to a person, then there is the danger of turning another party into a mere instrument for appeasing one’s sexual desires, thus debasing the other’s personhood. In this sort of relationship, “intentional deception” is not ruled out. ³¹

Third, the magisterial teaching calls for chastity, which includes self-control, and respect for one’s dignity and the dignity of others. ³² Sexual instincts in a human person are not uncontrollable. The sexual instinct is mastered and directed by the human will; and the mastery of sexual instinct is possible due to our rationality for a human person is not residing in a bundle of sensations and instincts. Sexual life is more enjoyable when it is well ordered and directed through shared intimate relationships that include chaste, Christian living.

The Catholic Church Gives Homosexuals and Heterosexuals the Same Pastoral Care

The church laments discrimination against homosexual persons, ³³ and calls all persons to the same sexual standards by acting appropriately as befits their uncommitted, unmarried state in life: to be chaste. ³⁴ This may be very challenging and demanding for every Christian (both gay and straight), even a lifelong cross to carry. Both heterosexuals and homosexuals are called to be chaste outside marriage, but the pro-traditional marriage position of the Church only allows marriage for heterosexuals.

The church understands the goal of human sexuality as a movement toward intimacy in marital life. “[A]lthough the ultimate goal of sexual morality … [has sometimes been seen by some] as a movement toward nonsexual way of loving,” ³⁵ official Catholic teaching holds that, “Conjugal love … aims at a deeply personal unity, a unity that, beyond union in one flesh, leads to forming one heart and soul; … and it is open to fertility.” ³⁶ One of the difficulties surrounding homosexual marriages is their non-procreative character. Catholic theology argues that homosexuality violates the unitive good in as much as it requires the complimentary donation—meaning that same sex couples lack what it takes to become a true communio personarum. They are radically incapable of receiving the other thereby omitting the total gift-of-self proper to spousal love. The church therefore sees marriage as the highest expression of God’s love in human form, which is found only in the marital union of man and woman. ³⁷

The church further condemns cohabitation and teaches that men and women’s attraction to each other is best expressed in marriage. ³⁸ Men and women may be attracted to each other physically, but should not limit their understanding of sexuality to mere genital sex. “Such a relationship is seen as a false sign, contradicting the meaning of a sexual relationship.” ³⁹ In a Catholic understanding of sexuality, the whole person, including one’s body, matters in sexual expression. Seen against this backdrop, one could understand the tension that arises between Catholic teaching and the Lesbian, Gay, Bisexual, Transgender and Queer (LGBTQ) community. The next section seeks ways of building an inclusive society in the light of broader frameworks of Catholic theology.

Catholic Social Teaching and Homosexuality

One must recognize that CST focuses on social justice which is the work of faith as a profoundly religious task. It recognizes Jesus’ call to this mission and not any political or ideological agenda. Christ calls us to bring his healing hand to those in need, to bring the courageous voice of the prophets to those in power, and bring the gospel message of love, justice, and peace to a suffering world. This section highlights the key principles of CST that apply to homosexual persons.

Human Dignity

To use theological jargon, humans are the imago Dei (image of God). Created in the image and likeness of God, humans are sacred (Genesis 1:27). Belief in the sanctity of human life and inherent dignity of humanity permeates all religions and is foundational to CST. This value is threatened if we neglect homosexual persons or treat any person with disregard for their human dignity, ⁴⁰ and their rights turned into privileges. Human dignity is based on being (esse), not on what one does (agere). Therefore, we value persons ontologically as good but actions are valued on whether they affirm or violate the dignity of the person.

The measure of an institution is whether it threatens or enhances the life and dignity of the human person. The Jesuit theologian Matt observes that the main reason gays and lesbians often feel unwelcomed in church has more to do with informal bigotries among Catholics than the church’s formal teaching. ⁴¹ The main problem is not in what is in the catechism, though as important as that is, the real issue is what is in our hearts as we relate in community.

Community

The human person is both sacred and social. As a sacred creature with divine life, God is community of the Trinity, which humans are to emulate. The supreme command of love your God above all things and your neighbor as yourself crowns it all (Mark 12:30–31). CST holds that while human beings grow and achieve fulfillment in community, the family is a profound central social institution to build society. Family life needs to be supported by other institutions and governments. “The credibility of … [an African] community rests upon the praxis of communality. A person is a relationship to be actuated in self-giving to the larger reality, the community, to which he opens himself to be filled when he gives.” ⁴² CST therefore holds that it is wrong to unjustly exclude a person or groups from full participation in society. CST may say a homosexual person is first of all a human being and member of the community before being a homosexual. Therefore, homosexual persons have their rights as any other human being in a community.

The Common Good

The common good is “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their fulfillment.” ⁴³ The Apostle Paul proclaims that “To each individual the manifestation of the Spirit is given for some benefit” (1 Corinthians 12:7), which are not just personal but for the common good. The Second Vatican Council states much clearer: “It is imperative that no one would indulge in a merely individualistic morality. The best way to fulfill one’s obligations of justice and love is to contribute to the common good according to one’s means and the needs of others, and also to promote and help public and private organizations devoted to bettering the conditions of life.” ⁴⁴ One may say homosexual persons only grow to discover and experience their situation in life; and should be allowed to grow at their pace. Their sexuality is essentially not different from that of heterosexual persons because it has the same basic drives: “to connect with others, to claim and be claimed, and to give or generate life.” ⁴⁵ The Christian psychologist Punton reminds us that we are relational human beings and the church tells us that sexuality cannot be reduced to genital sex. This may sound incongruous. The challenge is, how do we deal with that which is incongruous? ⁴⁶

Preferential Option for the Poor

Preferential option for the poor refers to the treatment that is given to the vulnerable members of society. CST holds that the moral test of a society is how it treats its most vulnerable members. In this case, homosexuals are the vulnerable members of the society. “The rationale for this principle is that as Jesus and the prophets championed the cause of the poor (both materially and spiritually), so also we are called to do the same.” ⁴⁷ The prophets strongly echoed this message in the Old Testament, and Jesus reechoed it with emphasis in the New Testament in the parable of the last judgment: “whatever you do for the least of the brothers and sisters you do for me” (Matthew 25:40). In line with this, the church teaches that Christians are “obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor from their own resources.” ⁴⁸ As Christians, we are bound in charity to extend our hands of fellowship to our homosexual brothers and sisters by fighting for respect for their dignity.

Solidarity

CST instructs that God created the whole of humanity as one family, and as such we are responsible for the well-being of each other. Paul puts it metaphorically thus: “God has arranged the body … so that each part may be equally concerned for all the others. If one part is hurt, all parts are hurt with it” (I Corinthians 12: 24–26). Pope John Paul II explains it further: “God has created us to live in solidarity. This means to live in union with one another, supporting one another, committed to the common good, the good of all and each individual, because we are all responsible for all.” ⁴⁹ One humanity in God shows that “we are all our brothers and sisters’ keepers.” As one family, the choices and policies around should promote and protect the good of all. In Oscar Romero’s understanding, accompaniment should be our response to those in suffering, in this case homosexual persons who are often rejected in society. Be there to support them. At the same time we understand that all human life though graced by God is also marked by sin. Human sexuality though graced by God is also marked by sin: genital sexuality is not the only way of expressing our sexual selves. ⁵⁰ With this understanding we turn to the next section to make a proposal on Christian gay and lesbian lifestyles.

A Proposal

CST’s principles of human dignity and solidarity are foundational in dealing with homosexuality in Nigeria and elsewhere in the world. We can learn from what the Catholic Church in America is doing in this regard. They have established the Catholic Association for Lesbian and Gay Ministry (CALGM) that brings together those working with homosexual persons at the diocesan, parish, and campus-based levels. Their pastoral commitment focuses on gay, lesbian, bi-sexual, transgender, transsexual persons and their spouses, parents, and families. The organization also coordinates those who support ministries to these people in multiple ways. CALGM works under the leadership of bishops, priests, and other pastoral leaders to apply the Church’s teachings on the successful integration of sexuality and spirituality in their lives. It also seeks ways of recognizing the dignity and respect of gay and lesbian persons, and includes them in the life and mission of the Church.

The CST’s principle of community living when employed seeks for ways of living with the differences of others. In places like South Africa and USA where same-sex marriage is legal, the church negotiates with the pluralistic and secular nature of society. There are three reactions to the church’s teaching on homosexuality. The first is some Catholics are leaving the Church. For such, they believe that being in a loving relationship with a man or woman, just because they are same sex, does not “compare to eating sand as opposed to normal food” (that is not unnatural). Second, some are hanging on believing the church will someday reverse its teaching on homosexuality. The third group often ignored by the media are those who though gay or lesbian still believe in all that the church teaches and do not even want the church to change its stance but rather seek to change their sexual preference or adopt a celibate lifestyle. Prominent among this group is the Gay Catholic blogger Steve Gershom (pseudonym, his real name is Joseph Prever) who has a considerable followership. ⁵¹

Employing the CST principles of common good and preferential option for the poor (the vulnerable), the Nigerian church could preach tolerance towards the homosexual: “hate the sin but not the sinner.” In light of the fact that a homosexual person’s sexuality is essentially not different from a heterosexual person, this work in line with the Catechism of the Catholic Church ⁵² suggests that homosexual persons enter into healthy loving friendships. Situating themselves within the wider Christian moral life they would understand that all human beings are sexual beings but sexual expression is not limited to active sexual contacts. In societies where the secular society defines gay or lesbian association with their friends as civil union Catholic gays or lesbians may see themselves as “intimate friends” in order that they may seek the benefits of same-sex union without compromising their celibate calling. This position is borne from the fact that we live in secular societies and not Catholic nations. More so not all gays or lesbians go into relationships for genital sex but for the sake of friendships and sharing of intimacies. ⁵³ Catholic legal scholar Jesuit priest John Courtney Murray said back in the 1940s that though the church has a right and duty to speak, that does not guarantee the right of the Church’s viewpoint to always be reflected in the civil law. ⁵⁴ As the Catholic theologian Tracy underscores, we are negotiating with postmodernity and pluralism. ⁵⁵ Catholic homosexual people too are anxiously longing to enjoy the basic legal rights and privileges that governments grant to people in same-sex relationships.

Some of my gay and lesbian friends question why I cannot blatantly suggest that gay or lesbian civil unions should be recognized as marriage by the church. There are a lot of theological implications for changing the definition of marriage. So this article does not intend to go that route. “Part of the work of the church is to promote the pastoral initiative on the public nature of marriage. It has eroded into being private. Marriage will always be deeply personal, but it’s not private,” says Archbishop Joseph Kurtz of Louisville, Kentucky. ⁵⁶