.
Homosexuality and the priesthood Revisited
John Thavis (Caholic New Services, 31/10/2008)
Cardinal Zenon Grocholewski, head of the Congregation for Catholic Education. (CNS photo/Giancarlo Giuliani, Catholic Press Photo)
VATICAN CITY – In 2005, the Vatican issued a long-awaited document saying the church could not ordain men with “deep-seated” homosexual tendencies. That document did not say, however, who should determine whether a candidate for the priesthood has homosexual tendencies.
On Thursday, the Vatican released an even longer-awaited document that partly answers that question. The “Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood” states that psychological evaluation should be used when there is a suspicion of “psychic disturbances” or “grave immaturity” in a candidate — such as uncertain sexual identity or deep-seated homosexual tendencies.
It also said that in judging a candidate’s capacity for living the charism of celibacy with joy and faithfulness, his sexual orientation must be evaluated.
That prompted some questions at a Vatican press conference, and sitting on the dais to answer them was Cardinal Zenon Grocholewski, whose Congregation for Catholic Education issued both documents.
One lingering doubt about the homosexuality document was whether a homosexually oriented man who was nevertheless committed to celibacy could be ordained a priest. At Thursday’s press conference, Cardinal Grocholewski gave a rather forceful “no,” and here are the essential parts of his answer:
“The candidate does not necessarily have to practice homosexuality (to be excluded.) He can even be without sin. But if he has this deeply seated tendency, he cannot be admitted to priestly ministry precisely because of the nature of the priesthood, in which a spiritual paternity is carried out. Here we are not talking about whether he commits sins, but whether this deeply rooted tendency remains.”
Cardinal Grocholewski was then asked why, if a man with strong heterosexual tendencies but who is celibate can be ordained, the same could not be true of a man with homosexual tendencies? His answer:
“Because it’s not simply a question of observing celibacy as such. In this case, it would be a heterosexual tendency, a normal tendency. In a certain sense, when we ask why Christ reserved the priesthood to men, we speak of this spiritual paternity, and maintain that homosexuality is a type of deviation, a type of irregularity, as explained in two documents of the Congregation for the Doctrine of the Faith. Therefore it is a type of wound in the exercise of the priesthood, in forming relations with others. And precisely for this reason we say that something isn’t right in the psyche of such a man. We don’t simply talk about the ability to abstain from these kinds of relations.”
Commenting on the 2005 document’s distinction between “deep-seated” and “fleeting” tendencies to homosexuality, the cardinal said fleeting tendencies could be overcome. He said there were two schools of thought on this, however:
“Today, some people say homosexuality is so `structured’ that it cannot be cured. On the other hand, many others say today that homosexuality can be cured, and we even have examples of this that have been presented. So we don’t exclude the possibility of a certain cure, but there is also needed a degree of certainty that someone’s psyche has been put right, because very often this homosexual tendency, as we know, begins to emerge later.”
Cardinal Zenon Grocholewski, head of the Congregation for Catholic Education. (CNS photo/Giancarlo Giuliani, Catholic Press Photo)
VATICAN CITY – In 2005, the Vatican issued a long-awaited document saying the church could not ordain men with “deep-seated” homosexual tendencies. That document did not say, however, who should determine whether a candidate for the priesthood has homosexual tendencies.
On Thursday, the Vatican released an even longer-awaited document that partly answers that question. The “Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood” states that psychological evaluation should be used when there is a suspicion of “psychic disturbances” or “grave immaturity” in a candidate — such as uncertain sexual identity or deep-seated homosexual tendencies.
It also said that in judging a candidate’s capacity for living the charism of celibacy with joy and faithfulness, his sexual orientation must be evaluated.
That prompted some questions at a Vatican press conference, and sitting on the dais to answer them was Cardinal Zenon Grocholewski, whose Congregation for Catholic Education issued both documents.
One lingering doubt about the homosexuality document was whether a homosexually oriented man who was nevertheless committed to celibacy could be ordained a priest. At Thursday’s press conference, Cardinal Grocholewski gave a rather forceful “no,” and here are the essential parts of his answer:
“The candidate does not necessarily have to practice homosexuality (to be excluded.) He can even be without sin. But if he has this deeply seated tendency, he cannot be admitted to priestly ministry precisely because of the nature of the priesthood, in which a spiritual paternity is carried out. Here we are not talking about whether he commits sins, but whether this deeply rooted tendency remains.”
Cardinal Grocholewski was then asked why, if a man with strong heterosexual tendencies but who is celibate can be ordained, the same could not be true of a man with homosexual tendencies? His answer:
“Because it’s not simply a question of observing celibacy as such. In this case, it would be a heterosexual tendency, a normal tendency. In a certain sense, when we ask why Christ reserved the priesthood to men, we speak of this spiritual paternity, and maintain that homosexuality is a type of deviation, a type of irregularity, as explained in two documents of the Congregation for the Doctrine of the Faith. Therefore it is a type of wound in the exercise of the priesthood, in forming relations with others. And precisely for this reason we say that something isn’t right in the psyche of such a man. We don’t simply talk about the ability to abstain from these kinds of relations.”
Commenting on the 2005 document’s distinction between “deep-seated” and “fleeting” tendencies to homosexuality, the cardinal said fleeting tendencies could be overcome. He said there were two schools of thought on this, however:
“Today, some people say homosexuality is so `structured’ that it cannot be cured. On the other hand, many others say today that homosexuality can be cured, and we even have examples of this that have been presented. So we don’t exclude the possibility of a certain cure, but there is also needed a degree of certainty that someone’s psyche has been put right, because very often this homosexual tendency, as we know, begins to emerge later.”
Vatican says no ordaining homosexuals, men who support 'gay culture'
ΑπάντησηΔιαγραφήBy John Thavis
Catholic News Service
VATICAN CITY (CNS) -- A long-awaited Vatican document said the church cannot allow priestly ordination of men who are active homosexuals, who have "deep-seated" homosexual tendencies or who support the "gay culture."
Such people have serious problems relating properly to men and women and present a risk of "negative consequences" that should not be underestimated, the document said.
The Vatican published the nine-page instruction from the Congregation for Catholic Education Nov. 29 after more than eight years of internal discussion and debate.
The document did not define what it meant by "deep-seated" homosexual tendencies, but contrasted them with the "transitory" problems of adolescence.
Such transitory tendencies must be clearly overcome at least three years before ordination as a deacon, it said. It did not explain what was meant by "overcome" or how that could be determined.
The document was leaked to the Italian press earlier in November.
In the United States, Bishop William S. Skylstad of Spokane, Wash., president of the U.S. Conference of Catholic Bishops, said in a statement Nov. 29 that the instruction showed a "Christian realism" about what is expected in candidates for the priesthood when it comes to their "affective maturity."
Bishop Skylstad urged bishops and major superiors to have a "prayerful and honest" discussion of the new norms with their priests and seminarians. He also made a point underlined by several other bishops: that many homosexually inclined men are, in fact, good priests.
The Vatican document was signed by Cardinal Zenon Grocholewski, prefect of the education congregation, which prepared the instruction for use by bishops, religious superiors and seminary rectors around the world.
The instruction, dated Nov. 4, was approved Aug. 31 by Pope Benedict XVI, but not in "forma specifica." That means the document carries the authority of the education congregation and does not have precedence over the existing Code of Canon Law, an informed Vatican source said.
In a letter accompanying the document, the Vatican made it clear that the instruction does not challenge the validity of previous ordinations of priests with homosexual tendencies, Vatican sources said.
The Vatican also communicated to bishops and seminary officials that homosexuals are not to be appointed as rectors or educators in seminaries.
"This is a logical consequence of the instruction, that those involved in formation of seminarians should have a personal situation in conformity with the norms," a Vatican official told Catholic News Service.
The document cited the church's teachings that homosexual acts are gravely sinful and that homosexual tendencies are "objectively disordered."
In the light of those teachings, it said, the church, while deeply respecting homosexuals, "cannot admit to the seminary or to holy orders those who practice homosexuality, present deep-seated homosexual tendencies or support the so-called 'gay culture.'"
"One must in no way overlook the negative consequences that can derive from the ordination of persons with deep-seated homosexual tendencies," it said.
"Different, however, would be the case in which one were dealing with homosexual tendencies that were only the expression of a transitory problem -- for example, that of an adolescence not yet superseded," it said.
"Nevertheless, such tendencies must be clearly overcome at least three years before ordination to the diaconate," it said. Ordination as a deacon precedes priestly ordination by at least six months.
In an interview with Vatican Radio Nov. 29, Cardinal Grocholewski said "transitory" homosexual problems might include episodes of youthful curiosity, accidental acts related to a state of drunkenness, behavior by someone in prison for many years, or acts committed in order to "please someone in order to obtain favors."
"In such cases, these acts do not originate from a deep-seated tendency but from other transitory circumstances," he said.
The instruction emphasized that the final judgment on ordination of candidates for the priesthood fell to bishops and to major superiors of religious orders. The bishop or major superior must arrive at a "morally certain judgment" on the candidate's qualities, it said.
"In the case of a serious doubt in this regard, he must not admit him to ordination," it said.
The document also said seminary spiritual directors have an important task in discerning the suitability of priesthood candidates. While respecting their relationship of confidentiality with seminarians, they should seek to convince those with "disturbances of a sexual nature" to abandon a priestly vocation, it said.
"If a candidate practices homosexuality or presents deep-seated homosexual tendencies, his spiritual director, as well as his confessor, have the duty to dissuade him in conscience from proceeding toward ordination," it said.
The document said the candidate himself also has a primary responsibility for his own formation. It would be "gravely dishonest" for a seminarian to hide his homosexuality in order to reach ordination, it said.
The text urged bishops, bishops' conferences and seminary officials to make sure that the norms are faithfully observed "for the good of the candidates themselves and to guarantee that the church always has suitable priests who are true shepherds according to the heart of Christ."
The document said the need to issue specific norms on admitting homosexuals was "made more urgent by the current situation"; it did not elaborate on that statement.
The full title of the document was "Instruction Concerning the Criteria for the Discernment of Vocations With Regard to Persons With Homosexual Tendencies in View of Their Admission to the Seminary and to Sacred Orders."
CONGREGATION FOR CATHOLIC EDUCATION
ΑπάντησηΔιαγραφήInstruction
Concerning the Criteria for the Discernment of Vocations
with regard to Persons with Homosexual Tendencies
in view of their Admission to the Seminary and to Holy Orders
Introduction
In continuity with the teaching of the Second Vatican Council and, in particular, with the Decree Optatam Totius[1] on priestly formation, the Congregation for Catholic Education has published various Documents with the aim of promoting a suitable, integral formation of future priests, by offering guidelines and precise norms regarding its diverse aspects.[2] In the meantime, the 1990 Synod of Bishops also reflected on the formation of priests in the circumstances of the present day, with the intention of bringing to completion the doctrine of the Council on this theme and making it more explicit and effective in today's world. Following this Synod, Pope John Paul II published the Post-Synodal Apostolic Exhortation Pastores Dabo Vobis.[3]
In light of this abundant teaching, the present Instruction does not intend to dwell on all questions in the area of affectivity and sexuality that require an attentive discernment during the entire period of formation. Rather, it contains norms concerning a specific question, made more urgent by the current situation, and that is: whether to admit to the seminary and to holy orders candidates who have deep-seated homosexual tendencies.
1. Affective Maturity and Spiritual Fatherhood
According to the constant Tradition of the Church, only a baptized person of the male sex[4] validly receives sacred Ordination. By means of the Sacrament of Orders, the Holy Spirit configures the candidate to Jesus Christ in a new and specific way: the priest, in fact, sacramentally represents Christ, the head, shepherd and spouse of the Church[5]. Because of this configuration to Christ, the entire life of the sacred minister must be animated by the gift of his whole person to the Church and by an authentic pastoral charity[6].
The candidate to the ordained ministry, therefore, must reach affective maturity. Such maturity will allow him to relate correctly to both men and women, developing in him a true sense of spiritual fatherhood towards the Church community that will be entrusted to him[7].
2. Homosexuality and the Ordained Ministry
From the time of the Second Vatican Council until today, various Documents of the Magisterium, and especially the Catechism of the Catholic Church, have confirmed the teaching of the Church on homosexuality. The Catechism distinguishes between homosexual acts and homosexual tendencies.
Regarding acts, it teaches that Sacred Scripture presents them as grave sins. The Tradition has constantly considered them as intrinsically immoral and contrary to the natural law. Consequently, under no circumstance can they be approved.
Deep-seated homosexual tendencies, which are found in a number of men and women, are also objectively disordered and, for those same people, often constitute a trial. Such persons must be accepted with respect and sensitivity. Every sign of unjust discrimination in their regard should be avoided. They are called to fulfil God's will in their lives and to unite to the sacrifice of the Lord's Cross the difficulties they may encounter[8].
In the light of such teaching, this Dicastery, in accord with the Congregation for Divine Worship and the Discipline of the Sacraments, believes it necessary to state clearly that the Church, while profoundly respecting the persons in question[9], cannot admit to the seminary or to holy orders those who practise homosexuality, present deep-seated homosexual tendencies or support the so-called "gay culture"[10].
Such persons, in fact, find themselves in a situation that gravely hinders them from relating correctly to men and women. One must in no way overlook the negative consequences that can derive from the ordination of persons with deep-seated homosexual tendencies.
Different, however, would be the case in which one were dealing with homosexual tendencies that were only the expression of a transitory problem - for example, that of an adolescence not yet superseded. Nevertheless, such tendencies must be clearly overcome at least three years before ordination to the diaconate.
3. Discernment by the Church Concerning the Suitability of Candidates
There are two inseparable elements in every priestly vocation: the free gift of God and the responsible freedom of the man. A vocation is a gift of divine grace, received through the Church, in the Church and for the service of the Church. In responding to the call of God, the man offers himself freely to him in love[11]. The desire alone to become a priest is not sufficient, and there does not exist a right to receive sacred ordination. It belongs to the Church - in her responsibility to define the necessary requirements for receiving the sacraments instituted by Christ - to discern the suitability of him who desires to enter the seminary[12], to accompany him during his years of formation, and to call him to holy orders if he is judged to possess the necessary qualities[13].
The formation of the future priest must distinctly articulate, in an essentially complementary manner, the four dimensions of formation: human, spiritual, intellectual and pastoral[14]. In this context, it is necessary to highlight the particular importance of human formation as the necessary foundation of all formation[15]. In order to admit a candidate to ordination to the diaconate, the Church must verify, among other things, that the candidate has reached affective maturity[16].
The call to orders is the personal responsibility of the Bishop[17] or the major superior. Bearing in mind the opinion of those to whom he has entrusted the responsibility of formation, the Bishop or major superior, before admitting the candidate to ordination, must arrive at a morally certain judgment on his qualities. In the case of a serious doubt in this regard, he must not admit him to ordination[18].
The discernment of a vocation and of the maturity of the candidate is also a serious duty of the rector and of the other persons entrusted with the work of formation in the seminary. Before every ordination, the rector must express his own judgment on whether the qualities required by the Church are present in the candidate[19].
In the discernment concerning the suitability for ordination, the spiritual director has an important task. Although he is bound to secrecy, he represents the Church in the internal forum. In his discussions with the candidate, the spiritual director must especially point out the demands of the Church concerning priestly chastity and the affective maturity that is characteristic of the priest, as well as help him to discern whether he has the necessary qualities[20]. The spiritual director has the obligation to evaluate all the qualities of the candidate's personality and to make sure that he does not present disturbances of a sexual nature, which are incompatible with the priesthood. If a candidate practises homosexuality or presents deep-seated homosexual tendencies, his spiritual director as well as his confessor have the duty to dissuade him in conscience from proceeding towards ordination.
It goes without saying that the candidate himself has the primary responsibility for his own formation[21]. He must offer himself trustingly to the discernment of the Church, of the Bishop who calls him to orders, of the rector of the seminary, of his spiritual director and of the other seminary educators to whom the Bishop or major superior has entrusted the task of forming future priests. It would be gravely dishonest for a candidate to hide his own homosexuality in order to proceed, despite everything, towards ordination. Such a deceitful attitude does not correspond to the spirit of truth, loyalty and openness that must characterize the personality of him who believes he is called to serve Christ and his Church in the ministerial priesthood.
Conclusion
This Congregation reaffirms the need for Bishops, major superiors and all relevant authorities to carry out an attentive discernment concerning the suitability of candidates for holy orders, from the time of admission to the seminary until ordination. This discernment must be done in light of a conception of the ministerial priesthood that is in accordance with the teaching of the Church.
Let Bishops, episcopal conferences and major superiors look to see that the constant norms of this Instruction be faithfully observed for the good of the candidates themselves, and to guarantee that the Church always has suitable priests who are true shepherds according to the Heart of Christ.
The Supreme Pontiff Benedict XVI, on 31 August 2005, approved this present Instruction and ordered its publication.
Rome, 4 November 2005, Memorial of St Charles Borromeo, Patron of Seminaries
Cardinal Zenon Grocholewski
Prefect
J. Michael Miller, C.S.B.
Tit. Archbp. of Vertara
Secretary
--------------------------------------------------------------------------------
NOTES
[1] Second Vatican Ecumenical Council, Decree on priestly formation Optatam Totius (28 October 1965): AAS 58 (1966), 713-727.
[2]Cf. Congregation for Catholic Education, Ratio fundamentalis institutionis sacerdotalis (6 January 1970; second edition 19 March 1985); The Study of Philosophy in Seminaries (20 January 1972); A Guide to Formation in Priestly Celibacy (11 April 1974); On the Teaching of Canon Law to Those Preparing to be Priests (2 April 1975); The Theological Formation of Future Priests (22 February 1976); Epistula circularis de formatione vocationum adultarum (14 July 1976); Instruction on Liturgical Formation in Seminaries (3 June 1979); Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries (6 January 1980); Educational Guidance in Human Love: Outlines for Sex Education (1 November 1983); Pastoral Care of People on the Move in the Formation of Future Priests (25 January 1986); Guide to the Training of Future Priests Concerning the Instruments of Social Communication (19 March 1986); Circular Letter Concerning Studies of the Oriental Churches (6 January 1987); The Virgin Mary in Intellectual and Spiritual Formation (25 March 1988); Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests (30 December 1988); Instruction on the Study of the Fathers of the Church in the Formation of Priests (10 November 1989); Directives Concerning the Preparation of Seminary Educators (4 November 1993); Directives on the Formation of Seminarians Concerning Problems Related to Marriage and the Family (19 March 1995); Instruction to the Episcopal Conferences on the Admission to Seminary of Candidates Coming from Other Seminaries or Religious Families (9 October 1986 and 8 March 1996); The Propaedeutic Period (1 May 1998); Circular Letters Concerning the Canonical Norms relating to Irregularities and Impediments both ad Ordines recipiendos and ad Ordines exercendos (27 July 1992 and 2 February 1999).
[3] Pope John Paul II, Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (25 March 1992): AAS 84 (1992), 657-864.
[4] Cf. CIC, can. 1024 and CCEO, can. 754; Pope John Paul II, Apostolic Letter Ordinatio Sacerdotalis on reserving priestly ordination to men alone (22 May 1994): AAS 86 (1994), 545-548.
[5] Cf. Second Vatican Ecumenical Council, Decree on the ministry and life of priests Presbyterorum Ordinis (7 December 1965), n. 2: AAS 58 (1966), 991-993; Pastores Dabo Vobis, n. 16: AAS 84 (1992), 681-682. With regard to the priest's configuration to Christ, Bridegroom of the Church, Pastores Dabo Vobis states that "The priest is called to be the living image of Jesus Christ, the Spouse of the Church.... In his spiritual life, therefore, he is called to live out Christ's spousal love toward the Church, his bride. Therefore, the priest's life ought to radiate this spousal character, which demands that he be a witness to Christ's spousal love" (n. 22): AAS 84 (1992), 691.
[6] Cf. Presbyterorum Ordinis, n. 14: AAS 58 (1966), 1013-1014; Pastores Dabo Vobis, n. 23: AAS 84 (1992), 691-694.
[7] Cf. Congregation for the Clergy, Directory on the Ministry and Life of Priests (31 March 1994), n. 58.
[8] Cf. Catechism of the Catholic Church (editio typica, 1997), nn. 2357-2358. Cf. also the various Documents of the Congregation for the Doctrine of the Faith: Declaration Persona Humana on certain questions concerning sexual ethics (29 December 1975); Letter Homosexualitatis Problema to the Bishops of the Catholic Church on the pastoral care of homosexual persons (1 October 1986); Some Considerations Concerning the Response to Legislative Proposals on Non-discrimination of Homosexual Persons (23 July 1992); Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons (3 June 2003). With regard to homosexual inclinations, the Letter Homosexualitatis Problema states that "Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder" (n. 3).
[9] Cf. Catechism of the Catholic Church (editio typica, 1997), n. 2358; cf. also CIC, can. 208 and CCEO, can. 11.
[10] Cf. Congregation for Catholic Education, A memorandum to Bishops seeking advice in matters concerning homosexuality and candidates for admission to Seminary (9 July 1985); Congregation for Divine Worship and the Discipline of the Sacraments, Letter (16 May 2002): Notitiae 38 (2002), 586.
[11] Cf. Pastores Dabo Vobis, nn. 35-36: AAS 84 (1992), 714-718.
[12] Cf. CIC, can. 241 1: "A diocesan Bishop is to admit to a major seminary only those who are judged qualified to dedicate themselves permanently to the sacred ministries; he is to consider their human, moral, spiritual and intellectual qualities, their physical and psychic health, and their correct intention"; cf. CCEO, can. 342 1.
[13] Cf. Optatam Totius, n. 6: AAS 58 (1966), 717. Cf. also CIC, can. 1029: "Only those are to be promoted to orders who, in the prudent judgment of their own Bishop or of the competent major superior, all things considered, have integral faith, are moved by the right intention, have the requisite knowledge, possess a good reputation, and are endowed with integral morals and proven virtues and the other physical and psychic qualities in keeping with the order to be received"; cf. CCEO, can. 758. Not to call to orders those who do not have the necessary qualities is not an unjust discrimination: cf. Congregation for the Doctrine of the Faith, Some Considerations Concerning the Response to Legislative Proposals on Non-discrimination of Homosexual Persons.
[14] Cf. Pastores Dabo Vobis, nn. 43-59: AAS 84 (1992), 731-762.
[15] Cf. ibid., n. 43: "The priest, who is called to be a "living image' of Jesus Christ, head and shepherd of the Church, should seek to reflect in himself, as far as possible, the human perfection which shines forth in the incarnate Son of God and which is reflected with particular liveliness in his attitudes toward others": AAS 84 (1992), 732.
[16] Cf. ibid., nn. 44 and 50: AAS 84 (1992), 733-736 and 746-748. Cf. also: Congregation for Divine Worship and the Discipline of the Sacraments, Circular Letter to the Most Reverend Diocesan Bishops and Other Ordinaries with Canonical Faculties to Admit to Sacred Orders Concerning: Scrutinies regarding the Suitability of Candidates for Orders (10 November 1997): Notitiae 33 (1997), 507-518, particularly Enclosure V.
[17] Cf. Congregation for Bishops, Directory for the Pastoral Ministry of Bishops Apostolorum Successores (22 February 2004), n. 88.
[18] Cf. CIC, can. 1052 3: "If... the Bishop doubts for specific reasons whether a candidate is suitable to receive orders, he is not to promote him". Cf. also CCEO, can. 770.
[19] Cf. CIC, can. 1051: "The following prescripts regarding the investigation about the qualities required in the one to be ordained are to be observed: ...there is to be a testimonial of the rector of the seminary or house of formation about the qualities required to receive the order, that is, about the sound doctrine of the candidate, his genuine piety, good morals and aptitude to exercise the ministry, as well as, after a properly executed inquiry, about his state of physical and psychic health"
.
[20] Cf. Pastores Dabo Vobis, nn. 50 and 66: AAS 84 (1992), 746-748 and 772-774. Cf. also Ratio fundamentalis institutionis sacerdotalis, n. 48.
[21] Cf. Pastores Dabo Vobis, n. 69: AAS 84 (1992), 778.
Vatican recommends some use of psychological testing in seminaries
ΑπάντησηΔιαγραφήBy John Thavis
Catholic News Service, 30/10/2008
VATICAN CITY (CNS) -- A Vatican document said seminary candidates should undergo psychological evaluations whenever there is a suspicion of personality disturbances or serious doubts about their ability to live a celibate life.
In assessing the capacity for celibacy, it said, the church needs to evaluate a seminarian's sexual orientation, and make sure that uncertain sexual identity or "deep-seated homosexual tendencies" are not present.
The document, released at the Vatican Oct. 30, was prepared by the Congregation for Catholic Education and approved by Pope Benedict XVI.
Titled "Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood," it said the use of psychological consultation and testing was appropriate in "exceptional cases that present particular difficulties" in seminary admission and formation.
It said psychological evaluation could never be imposed on seminarians or seminary candidates. But it emphasized that church authorities have the right to turn away candidates if they are not convinced of their suitability.
The document said the psychological sciences can be useful not only in screening troubled candidates for the priesthood, but also in accompanying seminarians through their vocational journey, particularly for those who need to overcome "psychological wounds."
In reviewing candidates for admission to seminaries, psychological experts should be called upon "whenever there is a suspicion that psychic disturbances may be present," it said.
Such problems may include "excessive affective dependency," disproportionate aggression, incapacity to be faithful to obligations, incapacity for openness and trust, inability to cooperate with authority and confused sexual identity, it said.
It said special attention should be given to make sure that celibacy is not "a burden so heavy that it compromises (a candidate's) affective and relational equilibrium."
In judging a candidate's ability to live a life of celibacy, it said, "it is not enough to be sure that he is capable of abstaining from genital activity. It is also necessary to evaluate his sexual orientation, according to the indications published by this congregation."
Here the document referenced the Vatican's 2005 instruction that said the church cannot ordain men who are active homosexuals or who have "deep-seated" homosexual tendencies. When that document was issued, the Vatican did not say whether psychological testing should be used to determine whether a candidate for the priesthood has homosexual tendencies.
In discussing the issue of sexual orientation, the new document said, "In light of the objectives indicated above, a psychological consultation can, in some cases, be useful."
It said that if those already accepted in seminary programs continue to demonstrate areas of grave immaturity, "the path of formation will have to be interrupted." Such areas of immaturity, it said, include deep-seated homosexual tendencies, unclear sexual identity, difficulty living in celibacy, excessive rigidity of character and lack of freedom in relations.
A psychologist who helped prepare the document, Father Carlo Bresciani, alluded to the priestly sex abuse crisis when he told a Vatican press conference that such precautions were prudent and necessary.
"One cannot forget that unsuitable people with inconsistencies in their sexual-affective and relational life provoke negative repercussions on the church and on the faithful," he said.
The Vatican said the document took 13 years to prepare. One of the most controversial issues, according to informed sources, was whether psychological testing should be routinely done before seminary admission.
The document did not explicitly address that question, although it spoke of using psychological sciences "in some cases" that present problems.
At the press conference, Cardinal Zenon Grocholewski, prefect of the education congregation, was more emphatic about the limited use of such tests. He said it was clear that the use of psychological sciences "should not be an obligatory or ordinary practice in the admission and formation of candidates to the priesthood."
Archbishop Jean-Louis Brugues, secretary of the congregation, said that, in fact, many dioceses currently have mandatory psychological evaluations for candidates to seminaries.
The Vatican officials did not say what effect the guidelines would have on such routine testing.
The document said bishops should make sure every formator in seminaries has enough psychological preparation to judge a candidate's motives, discern potential barriers to Christian maturity and "pick up on any psychopathic disturbances."
Psychological expertise could be called in when a formator believes a problem should be diagnosed and perhaps treated, as well as to help develop the more general human qualities needed for priestly ministry, it said.
In difficult individual cases, it said, psychological interviews and tests may be recommended, but they must always be carried out with the "previous, explicit, informed and free consent of the candidate."
The document specified that psychological experts can cooperate in formation programs but cannot be part of the formation team. They must share the Christian vision about the human person, human sexuality and priestly celibacy, it said.
The idea that any psychological expert in a seminary should carry out his task in "a vision of faith" was insisted upon by Cardinal Joseph Ratzinger -- now Pope Benedict -- when the document was under discussion several years ago, according to Archbishop Brugues.
When a formator suggests a psychological consultation for a seminarian, he should avoid giving the impression that this is "a prelude to the candidate's inevitable dismissal from the seminary," the document said.
It said that if a candidate has been dismissed from a seminary on psychological grounds he must make that known if he applies to a different seminary or house of religious formation.
Likewise, a seminarian wishing to transfer to a different seminary must make known any previous psychological consultation, it said. The results of a previous psychological evaluation can be obtained from the expert only with the seminarian's consent.
The document said a healthy psychological balance was important to priestly ministry, which involves "an extraordinary and demanding synergy of human and spiritual dynamics."
Among the virtues and abilities required in a priest are a "positive and stable sense of one's masculine identity," the capacity to form mature relationships, a sense of cooperation, self-knowledge, the capacity for self-correction and the ability for trust and loyalty, it said.
It said those qualities are threatened today by a general cultural drift toward relativism, sexual irresponsibility and family instability.