Vatican and same-sex unions: To bless or not to bless?
Pope Francis approved the Dicasteria for Faith's document, allowing the blessing of same-sex couples while concurrently banning it. Let's try to unravel this confusion.
On the "Julian" feast day of Saint Nicholas the Wonderworker, Pope Francis approved the Doctrinal Declaration Fiducia supplicans, composed by the Dicasteria for the Doctrine of the Faith. In the preface to the document, it is stated that it was drafted in response to the Dubia (doubts) raised by the Dicasteria regarding the blessing of same-sex unions, which the Dicasteria published in 2021. The response was negative, stating the impossibility of such blessings. In 2023, Pope Francis published a response to further Dubia posed by some cardinals. More details about these Dubia can be found in the article "Five 'Dubia' and Five Answers from Pope Francis." One of these Dubia specifically addressed the possibility of blessing same-sex unions. The Pope's response was evasive. On one hand, he declared the unchangeability of the traditional view of marriage, and on the other, he engaged in reasoning in the "who-are-we-to-judge" manner. Now, this approach is fixed in the Declaration Fiducia supplicans.
The question of same-sex unions is not the main theme of this Declaration. It is dedicated to exploring the concept of "blessing" itself. Various aspects, forms, meanings, rituals, liturgical significance, and so on are analyzed. And in this context, the question of blessing same-sex couples is mentioned.
The Declaration Fiducia supplicans clearly and unequivocally states adherence to the traditional view of marriage. "The Church has no authority to bless a union between people of the same sex," says paragraph 5 of the Declaration. And this is not the only such statement. Paragraphs 4–6 state that "rituals and prayers that may create confusion between what marriage represents" and "what contradicts it" are unacceptable. No action of a clergyman can be interpreted in a way that "recognizes as marriage what is not marriage." It also states that, according to the "eternal Catholic doctrine," only sexual relations between a man and a woman within the context of marriage are lawful. In other words, the Declaration Fiducia supplicans clearly states that marriage can only be considered a legitimate union between a man and a woman.
Blessings can be different
A significant part of the Declaration is dedicated to clarifying what a liturgical blessing is. Here again, we see an assertion that same-sex unions cannot receive such a blessing.
"When, through a specific liturgical rite, a blessing is invoked on certain human relationships, it is necessary for the subject of the blessing to correspond to God's intentions inscribed in Creation and fully revealed by the Lord Jesus. For this reason, considering that the Church has always considered morally permissible only those sexual relations that take place within marriage, it has no power to invoke its liturgical blessing when it might somehow lead to a certain moral legitimization of a union claiming to be a marriage or to extramarital sexual practice," states paragraph 11.
Further, in the best traditions of Latin scholasticism, it is clarified that, besides liturgical blessing, there can also be theological-pastoral blessing. And here is where it gets interesting. It turns out that blessing within the framework of a liturgical ritual is one thing, while simply blessing those who present themselves as "in need of God's saving presence" is another. This "other" expresses a "request for God's help, a call to live better." The Declaration, without any hesitation, states that this blessing is "outside liturgical bounds," meaning it can be considered "in a realm of greater spontaneity and freedom."
The authors of the Declaration argue that a simple blessing can be seen as an act of religious ethics, an example of "popular piety." There are "some cases when people spontaneously seek blessings, whether during pilgrimages, at holy places, or even on the street when they encounter a priest, and these blessings are intended for everyone; no one can be excluded from them."
Imagine a situation: a priest is walking down the street, and two young people of the same sex approach him, bow their heads humbly, fold their hands in prayer, and say, "Bless us, Father."
Naturally, the priest will bless them with the sign of the cross in the Catholic manner, and perhaps even say a short prayer. Of course, he won't ask them: are you gay, by any chance? He also won't inquire about their moral state or the presence of other sinful aspects in their lives. Acknowledging these points, the authors of the Declaration Fiducia supplicans state that such a blessing is "offered to all without asking anything" and that there should be no requirement of the "preliminary moral perfection" of the seeker as a precondition for giving such a blessing.
In other words, the most hardened sinner can request such a blessing and receive it. It will by no means be considered the Church's approval of their possible sins and vices.
All of this seems reasonable, but the thoughtful reader of the Declaration can already understand where it's heading. First, they said there could be liturgical blessings when the church unequivocally approves something. Then they said there could be pastoral blessings, where a person's moral character is not scrutinized, but they are simply blessed for all that is good. And then comes the next step: what if people request such a pastoral blessing but also declare that they are a same-sex couple? How should the priest act? Refuse, rebuke the hand extended for the sign of the cross? Say that since you are who you are, you won't receive any blessing at all? Well, of course, it is implied that he cannot do that. After all, it's not a ritual, especially not a liturgical one. It's just a display of popular piety.
At the same time, skillful Vatican psychologists paint an idyllic picture of such a same-sex couple, stating that they "are in a union that cannot be compared in any way to marriage, but they wish to entrust themselves to the Lord and His mercy, to invoke His help and strive towards a better understanding of His plan of love and truth."
Indeed, beautiful, isn't it? We poor, weak sinners, we don't claim anything, but we wish to entrust ourselves to the Lord and His mercy—will you reject us?
The following paragraphs of the Declaration intensify the emotional impact, almost to the point of tears. In paragraphs 31-41, it is discussed how pastoral blessings offer these couples the possibility of mercy and heavenly blessings, serving as a sign for those who "acknowledge themselves as impoverished and in need of His help—making no claims to the legitimation of their own status but who ask that all that is true, good, and humanly valuable in their lives and relationships be enriched, healed, and elevated by the presence of the Holy Spirit."
Thus, the Fiducia supplicans Declaration concludes that blessing same-sex couples is permissible, and one can even pray for them, as long as it is not interpreted as a liturgical blessing. In paragraph 38, it is stated, "In the brief prayer preceding this spontaneous blessing, the ordained minister may ask for people to have peace, health, a spirit of patience, dialogue, and mutual assistance, but also God's light and strength to fully fulfill His will." The subsequent paragraph issues a warning that this blessing "should never be imparted simultaneously with ceremonies of civil unions, not even in connection with them. It is also not to be carried out using any attire, gestures, or words suitable for a wedding." In other words, if a gay couple comes in regular attire, they can receive the blessing, but if they come in wedding attire, they cannot.
In the concluding paragraphs of the Declaration, it is asserted that "even when a person's relationship with God is clouded by sin, they can always seek a blessing, reaching out to God."
What's wrong with the Declaration
What's deceptive about this approach?
There is a rather subtle substitution of concepts. Same-sex unions cannot be blessed because it contradicts the Catholic doctrine on marriage. However, blessing same-sex couples is permissible since it is an expression of mercy toward the sinner and humanity in general. If the Congregation for the Doctrine of the Faith's response from 2021 speaks of the impossibility of blessing same-sex unions, the current Fiducia supplicans Declaration, without formally contradicting that definition, asserts the possibility of blessing same-sex couples. But what distinguishes a couple from a union?
Why doesn't the Declaration state that individuals engaged in sodomitic relationships can approach the blessing simply as two people and receive a blessing for all that is good? Why does the Declaration emphasize that it is specifically a couple? Because its goal is precisely to provide the opportunity to bless same-sex couples as such, rather than just individual people of non-traditional orientation. It is nothing more than a benevolent attitude toward same-sex relationships, just worded differently.
When in 2021 the Congregation for the Doctrine of the Faith released a document stating the impossibility of blessing same-sex unions, it was perceived as a victory for conservative circles within the Vatican, opposing Pope Francis and his liberal supporters. The reaction to this document in the Catholic world varied. Some viewed it positively, but others were disappointed. The latter felt that their hopes for a change in Catholic doctrine regarding marriage in the direction they desired or liberalization might be in vain in the near future. The Fiducia supplicans Declaration aims to soothe such sentiments, showing LGBTQ+ supporters that the Catholic Church does not reject them and is moving in the "right" direction.
Today, there is a sharp struggle within the Catholic Church between liberals and conservatives. Some argue that it's time for all-encompassing liberalization, as without recognizing LGBTQ+, women's priesthood, allowing abortions, euthanasia, and other reforms, Catholicism is at risk of complete disappearance, as it won't align with the demands of modern society. Others insist that the Catholic Church must remain faithful to its moral teachings, and liberalization will not help prevent the process of societal secularization; instead, it will turn the Church into a compliant instrument of public sentiments. This ongoing struggle could potentially threaten the unity of the Catholic Church. More details on this topic can be found in the article "Will the Catholic Schism Occur in 2023?", written in 2021, which speculates that in 2023 the Vatican will be forced to choose between recognizing same-sex marriages or rejecting such a possibility. The appearance of the Fiducia supplicans Declaration is a desperate attempt to sit on two chairs, satisfy both conservatives and LGBTQ+ supporters.
It can be assumed that this attempt will be unsuccessful. Conservatives will reasonably ask: what distinguishes a couple from a union, and accuse the Vatican of sneaking in the acknowledgment of same-sex unions/couples. Liberals will be indignant at the half-heartedness of the decisions and demand that the Vatican fully recognize LGBTQ+ rights, including the right to marriage. Moreover, they are generally very sensitive to various "oppressions" of their rights, so they won't be pleased with a situation where traditional couples receive liturgical blessings while same-sex couples receive only theological-pastoral ones. In any case, the Vatican will sooner or later have to make a clear choice.
Ukrainian context
Will Ukrainian Roman and Greek Catholics bless same-sex couples?
Bishop Alexander Yazlovetsky, an auxiliary bishop of the Kyiv-Zhytomyr Eparchy of the Roman Catholic Church in Ukraine, expressed the view that if a same-sex couple requests a blessing "to radically change their sinful life," they will receive it, adding that "we have been doing this, and continue to do so." However, if this practice existed before, what then is the significance of the Fiducia supplicans Declaration? Perhaps Alexander Yazlovetsky simply did not carefully read the Declaration because there are no such conditions stated that blessing requires a radical decision to change a sinful life, likely interpreted as a decision to cease engaging in sodomy.
However, in that case, two sodomites would no longer be a couple; they would just be two individuals, and the Declaration specifically addresses same-sex couples. To reiterate for those who may not have understood:
The Fiducia supplicans Declaration speaks of the possibility of blessing specifically a couple of sodomites (same-sex couples) without intending to terminate their relationship.
If a gay couple, a genuine couple and not just two individuals, approaches Alexander Yazlovetsky and requests a blessing, he will be placed in a rather uncomfortable position. Representatives of the Ukrainian Greek Catholics have not yet spoken out, but the Declaration approved by Pope Francis is binding for all Catholics, and therefore, it applies to them as well.
Essentially, we are witnessing the Overton window opening process. It starts with merely approving words towards the LGBTQ+ community, then pastoral blessings, and likely, liturgical blessings will follow, initially with the caveat "in exceptional cases," and later without it, and so on. It must be acknowledged that within Catholicism, the process is moving towards the full recognition of LGBTQ+ rights. This realization is essential for both Orthodox and Catholics, and conclusions should be drawn in the context of calls to unite with Greek Catholics voiced by some government officials.
They claim that everything will be good if everyone is united. However, it must be understood that this unity will ultimately mean the recognition of LGBTQ+ rights. If this does not trouble the "unifiers," then there are no problems. However, a Christian who is within the salvific enclosure of the Church cannot accept such a development under any pretext.
