Unbelief and Its
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures.
Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them.25 For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.
And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful; and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.
The key word above is practise. If a person is same sex attracted and refuses to act on it ,or fails and seeks the sacrament of reconcilliation. Then such a problem is his or her cross to bear. Bearing on concience they are no different than someone battling drug addiction, or alchoholism or all the other isms. There follows of course visible Christian Conduct. If proper conduct is not present then the full intent of the previous paragraphs applys.
(from Ancient Greek , meaning "same", and Latin sexus, meaning "sex") is romantic attraction, sexual attraction or sexual behavior between members of the same sex or gender. As a sexual orientation, homosexuality is "an enduring pattern of emotional, romantic, and/or sexual attractions" to people of the same sex. It "also refers to a person's sense of identity based on those attractions, related behaviors, and membership in a community of others who share those attractions.
Along with bisexuality and heterosexuality, homosexuality is one of the three main categories of sexual orientation within the heterosexual homosexual continuum. There is no consensus among scientists about why a person develops a particular sexual orientation. Many scientists think that nature and nurture a combination of genetic, hormonal, and environmental influences factor into the cause of sexual orientation. They favor biologically-based theories, which point to genetic factors, the early uterine environment, both, or the inclusion of genetic and social factors.There is no substantive evidence which suggests parenting or early childhood experiences play a role when it comes to sexual orientation; when it comes to same-sex sexual behavior, shared or familial environment plays no role for men and minor role for women. While some people believe that homosexual activity is unnatural, scientific research has shown that homosexuality is an example of a normal and natural variation in human sexuality and is not in and of itself a source of negative psychological effects. Most people experience little or no sense of choice about their sexual orientation, and there is insufficient evidence to support the use of psychological interventions to change sexual orientation.
The most common terms for homosexual people
are lesbian for females and gay for males, though gay is also used to refer
generally to both homosexual males and females. The number of people who
identify as gay or lesbian and the proportion of people who have same-sex sexual
experiences are difficult for researchers to estimate reliably for a variety of
reasons, including many gay or lesbian people not openly identifying as such due
to homophobia and heterosexist discrimination. Homosexual behavior has also been
documented and is observed in many non-human animal
The Code of Canon Law undertaken at the initiative and encouragement of Saint Pius X, and published in 1917 by his successor Pope Benedict XV, says this: So far as laymen are concerned, the sin of sodomy is punished ipso facto with the pain of infamy and other sanctions to be applied according to the prudent judgment of the Bishop depending on the gravity of each case (Can. 2357). As for ecclesiastics and religious, if they are clerici minoris [that is, of the degree lower than deacon], let them be punished with various measures, proportional to the gravity of the fault, that can even include dismissal from the clerical state (Can. 2358); if they are clerici maiores [that is, deacons, priests or bishops], let them be declared infamous and suspended from every post, benefit, dignity, deprived of their eventual stipend and, in the gravest cases, let them be deposed (Can. 2359, par. 2)
Tertullian, the great apologist of the Church in the second century, writes: All other frenzies of lusts which exceed the laws of nature and are impious toward both bodies and the sexes we banish from all shelter of the Church, for they are not sins so much as monstrosities. (Tertullian, De pudicitia, IV, in J. McNeil, op. cit., p. 89)
Saint Basil of Caesarea, the fourth century Church Father who wrote the principal rule of the monks of the East, establishes this: The cleric or monk who molests youths or boys or is caught kissing or committing some turpitude, let him be whipped in public, deprived of his crown [tonsure] and, after having his head shaved, let his face be covered with spittle; and [let him be] bound in iron chains, condemned to six months in prison, reduced to eating rye bread once a day in the evening three times per week. After these six months living in a separate cell under the custody of a wise elder with great spiritual experience, let him be subjected to prayers, vigils and manual work, always under the guard of two spiritual brothers, without being allowed to have any relationship with young people. (St. Basil of Caesarea, in St. Peter Damien, Liber Gomorrhianus, op. cit. cols. 174f.)
Saint Augustine is categorical in the combat
against sodomy and similar vices. The great Bishop of Hippo writes: Sins
against nature, therefore, like the sin of Sodom, are abominable and deserve
punishment whenever and wherever they are committed. If all nations committed
them, all alike would be held guilty of the same charge in God's law, for our
Maker did not prescribe that we should use each other in this way. In fact, the
relationship that we ought to have with God is itself violated when our nature,
of which He is Author, is desecrated by perverted
Further on he reiterates: Your punishments are for sins which men commit against themselves, because, although they sin against You, they do wrong in their own souls and their malice is self-betrayed. They corrupt and pervert their own nature, which You made and for which You shaped the rules, either by making wrong use of the things which You allow, or by becoming inflamed with passion to make unnatural use of things which You do not allow (Rom. 1:26). (St. Augustine, Confessions, Book III, chap. 8)
Saint John Chrysostom denounces homosexual acts as being contrary to nature. Commenting on the Epistle to the Romans (1: 26-27), he says that the pleasures of sodomy are an unpardonable offense to nature and are doubly destructive, since they threaten the species by deviating the sexual organs away from their primary procreative end and they sow disharmony between men and women, who no longer are inclined by physical desire to live together in peace.
The brilliant Patriarch of Constantinople employs most severe words for the vice we are analyzing. Saint John Chrysostom makes this strong argument: All passions are dishonorable, for the soul is even more prejudiced and degraded by sin than is the body by disease; but the worst of all passions is lust between men. The sins against nature are more difficult and less rewarding, since true pleasure is only the one according to nature. But when God abandons a man, everything is turned upside down! Therefore, not only are their passions [of the homosexuals] satanic, but their lives are diabolic.. So I say to you that these are even worse than murderers, and that it would be better to die than to live in such dishonor. A murderer only separates the soul from the body, whereas these destroy the soul inside the body.. There is nothing, absolutely nothing more mad or damaging than this perversity. (St. John Chrysostom, In Epistulam ad Romanos IV, in J. McNeill, op. cit., pp. 89-90)
Saint Gregory the Great delves deeper into the symbolism of the fire and brimstone that God used to punish the sodomites: Brimstone calls to mind the foul odors of the flesh, as Sacred Scripture itself confirms when it speaks of the rain of fire and brimstone poured by the Lord upon Sodom. He had decided to punish in it the crimes of the flesh, and the very type of punishment emphasized the shame of that crime, since brimstone exhales stench and fire burns. It was, therefore, just that the sodomites, burning with perverse desires that originated from the foul odor of flesh, should perish at the same time by fire and brimstone so that through this just chastisement they might realize the evil perpetrated under the impulse of a perverse desire. (St. Gregory the Great, Commento morale a Giobbe, XIV, 23, vol. II, p. 371, Ibid., p. 7)
Saint Peter Damian's Liber Gomorrhianus [Book of Gomorrha], addressed to Pope Leo IX in the year 1051, is considered the principal work against homosexuality. It reads: Just as Saint Basil establishes that those who incur sins [against nature] should be subjected not only to a hard penance but a public one, and Pope Siricius prohibits penitents from entering clerical orders, one can clearly deduce that he who corrupts himself with a man through the ignominious squalor of a filthy union does not deserve to exercise ecclesiastical functions, since those who were formerly given to vices become unfit to administer the Sacraments. (St. Peter Damian, op. cit., cols. 174f)
St. Peter Damian also writes:
This vice strives to destroy the walls of
one's heavenly motherland and rebuild those of devastated Sodom. Indeed, it
violates temperance, kills purity, stifles chastity and annihilates virginity
... with the sword of a most infamous union. It infects, stains and pollutes
everything; it leaves nothing pure, there is nothing but filth ... This vice
expels one from the choir of the ecclesiastical host and obliges one to join the
energumens and those who work in league with the devil; it separates the soul
from God and links it with the demons. This most pestiferous queen of the
Sodomites [which is homosexuality] makes those who obey her tyrannical laws
repugnant to men and hateful to God ... It humiliates at church, condemns at
court, defiles in secret, dishonors in public, gnaws at the persons conscience
like a worm and burns his flesh like fire...
The miserable flesh burns with the fire of lust, the cold intelligence trembles under the rancor of suspicion, and the unfortunate mans heart is possessed by hellish chaos, and his pains of conscience are as great as the tortures in punishment he will suffer ... Indeed, this scourge destroys the foundations of faith, weakens the force of hope, dissipates the bonds of charity, annihilates justice, undermines fortitude, ... and dulls the edge of prudence.
What else shall I say? It expels all the forces of virtue from the temple of the human heart and, pulling the door from its hinges, introduces into it all the barbarity of vice ... In effect, the one whom ... this atrocious beast [of homosexuality] has swallowed down its bloody throat is prevented, by the weight of his chains, from practicing all good works and is precipitated into the very abysses of its uttermost wickedness. Thus, as soon as someone has fallen into this chasm of extreme perdition, he is exiled from the heavenly motherland, separated from the Body of Christ, confounded by the authority of the whole Church, condemned by the judgment of all the Holy Fathers, despised by men on earth, and reproved by the society of heavenly citizens. He creates for himself an earth of iron and a sky of bronze ... He cannot be happy while he lives nor have hope when he dies, because in life he is obliged to suffer the ignominy of mens derision and later, the torment of eternal condemnation (Liber Gomorrhianus, in PL 145, col. 159-178).
Saint Albert the Great gives four reasons why he considers homosexual acts as the most detestable ones: They are born from an ardent frenzy; they are disgustingly foul; those who become addicted to them are seldom freed from that vice; they are as contagious as disease, passing quickly from one person to another. (St. Albert the Great, In Evangelium Lucae XVII, 29, in J. McNeill, op. cit., p. 95)
Saint Thomas Aquinas, writing about sins against nature, explains: However, they are called passions of ignominy because they are not worthy of being named, according to that passage in Ephesians (5:12): For the things that are done by them in secret, it is a shame even to speak of. For if the sins of the flesh are commonly censurable because they lead man to that which is bestial in him, much more so is the sin against nature, by which man debases himself lower than even his animal nature. (St. Thomas Aquinas, Super Epistulas Sancti Pauli Ad Romanum I, 26, pp. 27f)
Saint Bonaventure, speaking in a sermon at the church of Saint Mary of Portiuncula about the miracles that took place simultaneously with the birth of our Lord Jesus Christ, narrates this: Seventh prodigy: All sodomites men and women died all over the earth, as Saint Jerome said in his commentary on the psalm The light was born for the just. This made it clear that He was born to reform nature and promote chastity. (St. Bonaventure, Sermon XXI In Nativitate Domini, in Catolicismo (Campos/Sao Paulo), December 1987, p. 3; F. Bernardei, op. cit., p. 11)
Saint Catherine of Siena, a religious mystic of the 14th century, relays words of Our Lord Jesus Christ about the vice against nature, which contaminated part of the clergy in her time. Referring to sacred ministers, He says: They not only fail from resisting this frailty [of fallen human nature] but do even worse as they commit the cursed sin against nature. Like the blind and stupid, having dimmed the light of their understanding, they do not recognize the disease and misery in which they find themselves. For this not only causes Me nausea, but displeases even the demons themselves, whom these miserable creatures have chosen as their lords. For Me, this sin against nature is so abominable that, for it alone, five cities were submersed, by virtue of the judgment of My Divine Justice, which could no longer bear them. It is disagreeable to the demons, not because evil displeases them and they find pleasure in good, but because their nature is angelic and thus is repulsed upon seeing such an enormous sin being committed. It is true that it is the demon who hits the sinner with the poisoned arrow of lust, but when a man carries out such a sinful act, the demon leaves. (St. Catherine of Siena, El dilogo, in Obras de Santa Catarina de Siena (Madrid: BAC, 1991), p. 292)
Saint Bernardine of Siena, a preacher of the
fifteenth century, makes an accurate psychological analysis of the consequences
of the homosexual vice. The illustrious Franciscan writes: No sin has greater
power over the soul than the one of cursed sodomy, which was always detested by
all those who lived according to God.. Such passion for undue forms borders on
madness. This vice disturbs the intellect, breaks an elevated and generous state
of soul, drags great thoughts to petty ones, makes [men] pusillanimous and
irascible, obstinate and hardened, servilely soft and incapable of
anything. Furthermore, the will, being agitated by the insatiable drive
for pleasure, no longer follows reason, but furor. Someone who lived practicing
the vice of sodomy will suffer more pains in Hell than any one else, because
this is the worst sin that there is. (St. Bernardine of Siena, Predica XXXIX,
in Le prediche volgari (Milan: Rizzoli, 1936), pp. 869ff., 915, in F.
Bernadei, op. cit., pp. 11f)