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    Vatican translation: <L'Osservatore Romano>
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        SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH
    DECLARATION ON CERTAIN QUESTIONS CONCERNING SEXUAL ETHICS
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1.   According  to contemporary scientific  research,  the  human 
person  is  so profoundly affected by sexuality that it  must  be 
considered as one of the factors which give to each  individual's 
life  the  principal traits that distinguish it.  In fact  it  is 
from  sex  that  the human person  receives  the  characteristics 
which,  on the biological, psychological, and  spiritual  levels, 
make that person a man or a woman, and thereby largely  condition 
his or her progress towards maturity and insertion into  society.  
Hence sexual matters, as is obvious to everyone, today constitute 
a  theme  frequently  and openly dealt with  in  books,  reviews, 
magazines, and other means of social communication.

    In   the  present  period,  the  corruption  of  morals   has 
increased,  and  one  of the most  serious  indications  of  this 
corruption is the unbridled exaltation of sex.  Moreover, through 
the   means   of   social  communication   and   through   public 
entertainment  this corruption has reached the point of  invading 
the field of education and of infecting the general mentality.

    In  this context certain educators, teachers,  and  moralists 
have  been  able  to contribute to  a  better  understanding  and 
integration into life of the values proper to each of the  sexes;  
on  the other hand there are those who have put forward  concepts 
and  modes  of  behavior which are contrary  to  the  true  moral 
exigencies of the human person.  Some members of the latter group 
have even gone so far as to favor a licentious hedonism.

    As  a result, in the course of a few years, teachings,  moral 
criteria  and modes of living hitherto faithfully preserved  have 
been very much unsettled, even among Christians.  There are  many 
people  today  who,  being confronted  with  so  many  widespread 
opinions  opposed  to the teaching which they received  from  the 
Church, have come to wonder what they must still hold as true.

2.   The  Church cannot remain indifferent to this  confusion  of 
minds  and relaxation of morals.  It is a question, in fact, of a 
matter  which is of the utmost importance both for  the  personal 
lives of Christians and for the social life of our time. [1]

    The  bishops are daily led to note the  growing  difficulties 
experienced  by the faithful in obtaining knowledge of  wholesome 
moral teaching, especially in sexual matters, and of the  growing 
difficulties  experienced by pastors in expounding this  teaching 
effectively.  The bishops know that by their pastoral charge they 
are called upon to meet the needs of their faithful in this  very 
serious  matter,  and important documents dealing  with  it  have 
already   been  published  by  some  of  them  or  by   Episcopal 
Conferences.   Nevertheless,  since the  erroneous  opinions  and 
resulting  deviations  are continuing to spread  everywhere,  the 
Sacred  Congregation for the Doctrine of the Faith, by virtue  of 
its  function in the Universal Church  [2]  and by a  mandate  of 
the  Supreme  Pontiff,  has judged it necessary  to  publish  the 
present Declaration.

3.   The people of our time are more and more convinced that  the 


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human  person's  dignity  and vocation demand  that  they  should 
discover,  by  the light of their own  intelligence,  the  values 
innate  in  their nature, that they  should  ceaselessly  develop 
those values and realize them in their lives, in order to achieve 
an ever greater development.

    In moral matters man cannot make value judgments according to 
his personal whim: "In the depths of his conscience, man  detects 
a law which he does not impose on himself, but which holds him to 
obedience....For  man has in his heart a law written by God.   To 
obey  it is the very dignity of man;  according to it he will  be 
judged."  [3]

    Moreover,  through  His revelation God has made known  to  us 
Christians  His  plan  of salvation, and He has  held  up  to  us 
Christ,  the Savior and Sanctifier, in His teaching and  example, 
as the supreme and immutable law of life: "I am the light of  the 
world;  anyone who follows me will not be walking in the dark, he 
will have the light of life."  [4]

    Therefore  there  can be no true promotion of  man's  dignity 
unless  the  essential  order of his  nature  is  respected.   Of 
course,  in  the  history of civilization many  of  the  concrete 
conditions and needs of human life have changed and will continue 
to  change.  But all evolution of morals and every type  of  life 
must  be  kept  within  the  limits  imposed  by  the   immutable 
principles based upon every human person's constitutive  elements 
and essential relations -- elements and relations which transcend 
historical contingency.

    These fundamental principles, which can be grasped by reason, 
are  contained  in "the divine law --  eternal,   objective,  and 
universal  -- whereby God orders, directs and governs the  entire 
universe  and  all  the ways of the human community,  by  a  plan 
conceived  in  wisdom  and love.  Man has been  made  by  God  to 
participate  in this law, with the result that, under the  gentle 
disposition  of divine Providence, he can come to  perceive  ever 
increasingly  the  unchanging truth."  [5]  This  divine  law  is 
accessible to our minds.

4.   Hence, those many people are in error who today assert  that 
one  can  find neither in human nature nor in  the  revealed  law 
any  absolute and immutable norm to serve for particular  actions 
other  than the one which expresses itself in the general law  of 
charity  and  respect  for human dignity.  As a  proof  of  their 
assertion  they put forward the view the so-called norms  of  the 
natural  law or precepts of Sacred Scripture are to  be  regarded 
only  as given expressions of a form of particular culture  at  a 
certain moment of history.

    But, in fact, divine Revelation and, in its own proper order, 
philosophical wisdom, emphasize the authentic exigencies of human 
nature.   They  thereby  necessarily manifest  the  existence  of 
immutable  laws inscribed in the constitutive elements  of  human 
nature  and  which  are revealed to be identical  in  all  beings 
endowed with reason.

    Furthermore, Christ instituted His Church as "the pillar  and 
bulwark  of truth."  [6]  With the Holy Spirit's assistance,  she 
ceaselessly  preserves and transmits without error the truths  of 
the  moral order, and she authentically interprets not  only  the 
revealed  positive law but "also...those principles of the  moral 
order  which  have their origin in human nature itself"  [7]  and 

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which concern man's full development and sanctification.  Now  in 
fact  the Church throughout her history has always  considered  a 
certain  number  of  precepts of the natural  law  as  having  an 
absolute and immutable value, and in their transgression she  has 
seen a contradiction of the teaching and spirit of the Gospel.

5.   Since  sexual ethics concern certain fundamental  values  of 
human  and Christian life, this general teaching equally  applies 
to  sexual  ethics.  In this domain there  exist  principles  and 
norms  which the Church has always unhesitatingly transmitted  as 
part of her teaching, however much the opinions and morals of the 
world may have been opposed to them.  These principles and  norms 
in  no  way owe their origin to a certain type  of  culture,  but 
rather to knowledge of the divine law and of human nature.   They 
therefore  cannot be considered as having become out of  date  or 
doubtful  under  the pretext that a new  cultural  situation  has 
arisen.

    It  is these principles which inspired the  exhortations  and 
directives  given by the Second Vatican Council for an  education 
and  an organization of social life taking account of  the  equal 
dignity of man and woman while respecting their difference.  [8]

    Speaking  of "the sexual nature of man and the human  faculty 
of procreation", the Council noted that they "wonderfully  exceed 
the  dispositions  of lower forms of life."  [9]   It  then  took 
particular  care  to expound the principles  and  criteria  which 
concern human sexuality in marriage, and which are based upon the 
finality of the specific function of sexuality.

    In  this regard the Council declares that the moral  goodness 
of  the  acts  proper to conjugal life, acts  which  are  ordered 
according  to  true  human dignity, "does not  depend  solely  on 
sincere  intentions or on an evaluation of motives.  It  must  be 
determined by objective standards.  These, based on the nature of 
the human person and his acts, preserve the full sense of  mutual 
self-giving  and human procreation in the context of true  love."  
[10]

    These  final words briefly sum up the Council's  teaching  -- 
more fully expounded in an earlier part of the same  Constitution 
[11]  -- on the finality of the sexual act and on  the  principal 
criterion  of its morality:  it is respect for its finality  that 
ensures the moral goodness of this act.

    This  same  principle,  which the Church  holds  from  divine 
Revelation  and from her authentic interpretation of the  natural 
law, is also the basis of her traditional doctrine, which  states 
that  the  use of the sexual function has its  true  meaning  and 
moral rectitude only in true marriage.  [12]

6.  It is not the purpose of the present Declaration to deal with 
all  the abuses of the sexual faculty, nor with all the  elements 
involved  in the practice of chastity.  Its object is  rather  to 
repeat  the  Church's doctrine on certain particular  points,  in 
view  of the urgent need to oppose serious errors and  widespread 
aberrant modes of behavior.

7.  Today there are many who vindicate the right to sexual  union 
before  marriage, at least in those cases where a firm  intention 
to  marry and an affection which is already in some way  conjugal 
in the psychology of the subjects require this completion,  which 
they  judge to be connatural.  This is especially the  case  when 

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the  celebration of the marriage is impeded by  circumstances  or 
when this intimate relationship seems necessary in order for love 
to be preserved.

    This opinion is contrary to Christian doctrine, which  states 
that every genital act must be within the framework of  marriage.  
However  firm the intention of those who practice such  premature 
sexual  relations may be, the fact remains that  these  relations 
cannot  ensure,  in  sincerity and  fidelity,  the  interpersonal 
relationship  between a man and a woman, nor especially can  they 
protect  this relationship from whims and caprices.  Now it is  a 
stable  union  that Jesus willed, and He  restored  its  original 
requirement, beginning with the sexual difference.  "Have you not 
read  that  the  creator from the beginning made  them  male  and 
female and that he said:  This is why a man must leave father and 
mother, and cling to his wife, and the two become one body?  They 
are  no longer two, therefore, but one body.  So then,  what  God 
has  united, man must not divide."  [13]  St. Paul will  be  even 
more  explicit when he shows that if unmarried people  or  widows 
cannot  live  chastely they have no other  alternative  than  the 
stable  union of marriage: "....it is better to marry than to  be 
aflame with passion."  [14]  Through marriage, in fact, the  love 
of  married  people  is  taken up into  that  love  which  Christ 
irrevocably has for the Church, [15] while dissolute sexual union 
[16]  defiles the temple of the Holy Spirit which  the  Christian 
has  become.   Sexual  union therefore is only  legitimate  if  a 
definitive community of life has been established between the man 
and the woman.

    This  is  what the Church has always understood  and  taught, 
[17]  and  she finds a profound agreement with  her  doctrine  in 
men's reflection and in the lessons of history.

    Experience  teaches us that love must find its  safeguard  in 
the  stability  of marriage, if sexual intercourse  is  truly  to 
respond  to the requirements of its own finality and to those  of 
human  dignity.  These requirements call for a conjugal  contract 
sanctioned  and  guaranteed  by  society  --  a  contract   which 
establishes  a state of life of capital importance both  for  the 
exclusive  union  of the man and the woman and for  the  good  of 
their  family and of the human community.  Most often,  in  fact, 
premarital  relations exclude the possibility of children.   What 
is  represented  by conjugal love is not able, as  it  absolutely 
should be, to develop into paternal and maternal love.  Or, if it 
does  happen  to  do so, this will be to  the  detriment  of  the 
children, who will be deprived of the stable environment in which 
they  ought  to develop in order to find in it the  way  and  the 
means of their insertion into society as a whole.

    The consent given by people who wish to be united in marriage 
must  therefore  be manifested externally and in a  manner  which 
makes  it valid in the eyes of society.  As far as  the  faithful 
are concerned, their consent to the setting up of a community  of 
conjugal  life  must be expressed according to the  laws  of  the 
Church.   It is a consent which makes their marriage a  sacrament 
of Christ.

8.  At the present time there are those who, basing themselves on 
observations  in  the psychological order, have  begun  to  judge 
indulgently, and even to excuse completely, homosexual  relations 
between  certain  people.   This they do  in  opposition  to  the 
constant  teaching of the magisterium and to the moral  sense  of 
the Christian people.

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    A  distinction  is  drawn, and it  seems  with  some  reason, 
between homosexuals whose tendency comes from a false  education, 
from  a lack of normal sexual development, from habit,  from  bad 
example,  or from other similar causes, and is transitory  or  at 
least  not incurable;  and homosexuals who are definitively  such 
because  of  some  kind  of innate  instinct  or  a  pathological 
constitution judged to be incurable.

    In  regard to this second category of subjects,  some  people 
conclude  that their tendency is so natural that it justifies  in 
their  case  homosexual relations within a sincere  communion  of 
life and love analogous to marriage, insofar as such  homosexuals 
feel incapable of enduring a solitary life.

    In  the pastoral field, those homosexuals must  certainly  be 
treated   with  understanding  and  sustained  in  the  hope   of 
overcoming their personal difficulties and their inability to fit 
into  society.  Their culpability will be judged  with  prudence.  
But  no  pastoral method can be employed which would  give  moral 
justification  to  these acts on the grounds that they  would  be 
consonant  with the condition of such people.  For, according  to 
the  objective moral order, homosexual relations are  acts  which 
lack   an  essential  and  indispensable  finality.   In   Sacred 
Scripture  they  are condemned as a serious  depravity  and  even 
presented  as the sad consequence of rejecting God.   [18]   This 
judgment  of Scripture does not of course permit us  to  conclude 
that all who suffer from this anomaly are personally  responsible 
for  it, but it does attest to the fact that homosexual acts  are 
intrinsically disordered and can in no case be approved of.

9.    The   traditional  Catholic  doctrine   that   masturbation 
constitutes a grave moral disorder is often called into doubt  or 
expressly denied today.  It is said that psychology and sociology 
show  that  it  is a normal  phenomenon  of  sexual  development, 
especially among the young.  It is stated that there is real  and 
serious  fault only in the measure that the subject  deliberately 
indulges  in  solitary pleasure closed in on  self  ("ipsation"), 
because in this case the act would indeed be radically opposed to 
the loving communion between persons of different sex which  some 
hold  is  what  is principally sought in the use  of  the  sexual 
faculty.

    This  opinion is contradictory to the teaching  and  pastoral 
practice  of the Catholic Church.  Whatever the force of  certain 
arguments  of a biological and philosophical nature,  which  have 
sometimes been used by theologians, in fact both the  magisterium 
of the Church -- in the course of a constant tradition -- and the 
moral sense of the faithful have declared without hesitation that 
masturbation  is an intrinsically and seriously  disordered  act.  
[19]  The main reason is that, whatever the motive for acting  in 
this way, the deliberate use of the sexual faculty outside normal 
conjugal  relations essentially contradicts the finality  of  the 
faculty.  For it lacks the sexual relationship called for by  the 
moral  order, namely, the relationship which realizes  "the  full 
sense of mutual self-giving and human procreation in the  context 
of  true love."  [20]  All deliberate exercise of sexuality  must 
be  reserved to this regular relationship.  Even if it cannot  be 
proved that Scripture condemns this sin by name, the tradition of 
the  Church has rightly understood it to be condemned in the  New 
Testament  when the latter speaks of "impurity,"  "unchasteness," 
and other vices contrary to chastity and continence.

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    Sociological  surveys are able to show the frequency of  this 
disorder  according to the places, populations, or  circumstances 
studied.   In  this way facts are discovered, but  facts  do  not 
constitute a criterion for judging the moral value of human acts.  
[21]  The frequency of the phenomenon in question is certainly to 
be linked with man's innate weakness following original sin;  but 
it is also to be linked with the loss of a sense of God, with the 
corruption of morals engendered by the commercialization of vice, 
with   the   unrestrained  licentiousness  of  so   many   public 
entertainments  and publications, as well as with the neglect  of 
modesty, which is the guardian of chastity.

    On  the  subject of masturbation modern  psychology  provides 
much  valid  and  useful  information  for  formulating  a   more 
equitable  judgment  on moral responsibility  and  for  orienting 
pastoral action.  Psychology helps one to see how the  immaturity 
of  adolescence  (which can sometimes persist  after  that  age), 
psychological   imbalance  or  habit  can   influence   behavior, 
diminishing  the  deliberate character of the  act  and  bringing 
about  a situation whereby subjectively there may not  always  be 
serious   fault.   But,  in  general,  the  absence  of   serious 
responsibility   must  not  be  presumed;   this  would   be   to 
misunderstand people's moral capacity.

    In  the  pastoral  ministry, in order  to  form  an  adequate 
judgment in concrete cases, the habitual behavior of people  will 
be  considered  in  its totality, not only  with  regard  to  the 
individual's  practice  of charity and of justice but  also  with 
regard  to  the  individual's care in  observing  the  particular 
precepts  of chastity.  In particular, one will have  to  examine 
whether the individual is using the necessary means, both natural 
and  supernatural,  which  Christian  asceticism  from  its  long 
experience recommends for overcoming the passions and progressing 
in virtue.

10. The observance of the moral law in the field of sexuality and 
the  practice  of  chastity have  been  considerably  endangered, 
especially among less fervent Christians, by the current tendency 
to  minimize as far as possible, when not denying  outright,  the 
reality of grave sin, at least in people's actual lives.

    There  are those who go as far as to affirm that mortal  sin, 
which  causes  separation  from God, only exists  in  the  formal 
refusal  directly opposed to God's call, or in  that  selfishness 
which  completely and deliberately closes itself to the  love  of 
neighbor.   They say that it is only then that there  comes  into 
play  the fundamental option, that is to say, the decision  which 
totally  commits the person and which is necessary if mortal  sin 
is  to exist;  by this option the person, from the depths of  the 
personality, takes up or ratifies a fundamental attitude  towards 
God  or people.  On the contrary, so-called "peripheral"  actions 
(which,  it is said, usually do not involve decisive choice),  do 
not  go so far as to change the fundamental option, the  less  so 
since  they  often come, as is observed, from habit.   Thus  such 
actions  can  weaken the fundamental option, but not  to  such  a 
degree  as  to  change it completely.   Now  according  to  these 
authors,  a  change of the fundamental option  towards  God  less 
easily  comes  about  in the field of sexual  activity,  where  a 
person  generally does not transgress the moral order in a  fully 
deliberate and responsible manner but rather under the  influence 
of  passion,  weakness, immaturity, sometimes  even  through  the 
illusion of thus showing love for someone else.  To these  causes 
there is often added the pressure of the social environment.


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    In  reality, it is precisely the fundamental option which  in 
the last resort defines a person's moral disposition.  But it can 
be  completely  changed by particular acts, especially  when,  as 
often  happens,  these have been prepared for  by  previous  more 
superficial  acts.   Whatever the case, it is wrong to  say  that 
particular acts are not enough to constitute mortal sin.

    According  to  the Church's teaching, mortal  sin,  which  is 
opposed  to  God,  does not consist only  in  formal  and  direct 
resistance  to the commandment of charity.  It is equally  to  be 
found  in this opposition to authentic love which is included  in 
every deliberate transgression, in serious matter, of each of the 
moral laws.

    Christ  Himself has indicated the double commandment of  love 
as the basis of the moral life.  But on this commandment  depends 
"the  whole  Law,  and the prophets also."   [22]   It  therefore 
includes  the other particular precepts.  In fact, to  the  young 
man  who asked, "...what good deed must I do to  possess  eternal 
life?"  Jesus replied: "...if you wish to enter into  life,  keep 
the  commandments....You  must  not kill.  You  must  not  commit 
adultery.  You must not steal.  You must not bear false  witness.  
Honor your father and mother, and: you must love your neighbor as 
yourself."  [23]

    A  person  therefore sins mortally not only when  his  action 
comes from direct contempt for love of God and neighbor, but also 
when  he  consciously and freely, for  whatever  reason,  chooses 
something which is seriously disordered.  For in this choice,  as 
has  been said above, there is already included contempt for  the 
divine  commandment:  the person turns himself away from God  and 
loses  charity.   Now according to Christian  tradition  and  the 
Church's teaching, and as right reason also recognizes, the moral 
order  of sexuality involves such high values of human life  that 
every  direct  violation of this order  is  objectively  serious.  
[24]

    It is true that in sins of the sexual order, in view of their 
kind  and their causes, it more easily happens that free  consent 
is  not fully given;  this is a fact which calls for  caution  in 
all judgment as to the subject's responsibility.  In this  matter 
it  is  particularly opportune to recall the following  words  of 
Scripture:   "Man  looks  at appearances but  God  looks  at  the 
heart."   [25]   However,  although prudence  is  recommended  in 
judging  the subjective seriousness of a particular  sinful  act,  
it  in  no  way follows that one can hold the view  that  in  the 
sexual field mortal sins are not committed.

    Pastors  of  souls  must  therefore  exercise  patience   and 
goodness;  but they are not allowed to render God's  commandments 
null,  nor to reduce unreasonably people's  responsibility.   "To 
diminish  in no way the saving teaching of Christ constitutes  an 
eminent  form  of  charity  for souls.  But  this  must  ever  be 
accompanied  by patience and goodness, such as the  Lord  Himself 
gave  example  of  in dealing with people.  Having  come  not  to 
condemn  but to save, He was indeed intransigent with  evil,  but 
merciful towards individuals."  [26]

11. As has been said above, the purpose of this Declaration is to 
draw  the attention of the faithful in present-day  circumstances 
to  certain  errors and modes of behavior which they  must  guard 
against.  The virtue of chastity, however, is in no way  confined 


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solely  to  avoiding the faults already listed.  It is  aimed  at 
attaining  higher and more positive goals.  It is a virtue  which 
concerns  the  whole personality, as regards  both  interior  and 
outward behavior.

    Individuals  should be endowed with this virtue according  to 
their state in life: for some it will mean virginity or  celibacy 
consecrated  to  God, which is an eminent way of  giving  oneself 
more  easily  to God alone with an undivided  heart.   [27]   For 
others  it  will  take  the form determined  by  the  moral  law, 
according  to whether they are married or single.   But  whatever 
the state of life, chastity is not simply an external state:   it 
must  make  a  person's heart pure in  accordance  with  Christ's 
words:   "You have learned how it was said: You must  not  commit 
adultery.   But  I  say this to you: if a man looks  at  a  woman 
lustfully,  he  has already committed adultery with  her  in  his 
heart."  [28]

    Chastity  is  included  in that  continence  which  St.  Paul 
numbers  among  the gifts of the Holy Spirit, while  he  condemns 
sensuality  as a vice particularly unworthy of the Christian  and 
one  which  precludes  entry into the kingdom  of  heaven.   [29]  
"What  God  wants is for all to keep away from  fornication,  and 
each  one of you to know how to use the body that belongs to  him 
in  a way that is holy and honorable, not giving way  to  selfish 
lust like the pagans who do not know God.  He wants nobody at all 
ever   to  sin  by  taking  advantage  of  a  brother  in   these 
matters....We  have  been  called by God to be holy,  not  to  be 
immoral.  In other words, anyone who objects is not objecting  to 
a  human authority, but to God, who gives you his  Holy  Spirit."  
[30]   "Among you there must not be even a mention of  fornication 
or  impurity  in any of its forms, or  promiscuity:   this  would 
hardly  become  the saints!  For you can be  quite  certain  that 
nobody  who  actually  indulges in  fornication  or  impurity  or 
promiscuity  -- which is worshipping a false god --  can  inherit 
anything  in the kingdom of God.  Do not let anyone  deceive  you 
with  empty  arguments:  it is for this loose living  that  God's 
anger comes down on those who rebel against him.  Make sure  that 
you are not included with them.  You were darkness once, but  now 
you  are  light in the Lord; be like children of light,  for  the 
effects  of  the light are seen in complete  goodness  and  right 
living and truth."  [31]

    In   addition,  the  Apostle  points  out  the   specifically 
Christian motive for practicing chastity when he condemns the sin 
of  fornication  not  only in the measure  that  this  action  is 
injurious  to one's neighbor or to the social order  but  because 
the  fornicator offends against Christ who has redeemed him  with 
His blood and of whom he is a member, and against the Holy Spirit 
of  whom he is the temple.  "You know, surely, that  your  bodies 
are  members making up the body of Christ....All the  other  sins 
are  committed  outside  the body;  but to fornicate  is  to  sin 
against your own body.  Your body, you know, is the temple of the 
Holy Spirit, who is in you since you received him from God.   You 
are  not your own property;  you have been bought and  paid  for.  
That is why you should use your body for the glory of God."  [32]
    
    The  more the faithful appreciate the value of  chastity  and 
its  necessary role in their lives as men and women,  the  better 
they will understand, by a kind of spiritual instinct, its  moral 
requirements and counsels.  In the same way they will know better 
how  to  accept  and carry out, in a spirit of  docility  to  the 
Church's  teaching,  what  an  upright  conscience  dictates   in 


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concrete cases.

12.  The  Apostle St. Paul describes in vivid terms  the  painful 
interior  conflict of the person enslaved to sin:   the  conflict 
between the "law of his mind" and the "law of sin which dwells in 
his  members"  and which holds him captive.  [33]   But  man  can 
achieve  liberation from his "body doomed to death"  through  the 
grace of Jesus Christ.  [34]  This grace is enjoyed by those  who 
have been justified by it and whom "the law of the spirit of life 
in  Christ  Jesus has set free from the law of  sin  and  death."  
[35]  It is for this reason that the Apostle adjures them:  "That 
is  why  you  must not let sin reign in  your  mortal  bodies  or 
command your obedience to bodily passions."  [36]

    This  liberation, which fits one to serve God in  newness  of 
life,  does not however suppress the concupiscence deriving  from 
original sin, nor the promptings to evil in this world, which  is 
"in  the power of the evil one."  [37]  This is why  the  Apostle 
exhorts the faithful to overcome temptations by the power of  God 
[38] and to "stand against the wiles of the devil" [39] by faith, 
watchful  prayer  [40] and an austerity of life that  brings  the 
body into subjection to the spirit.  [41]

    Living  the Christian life by following in the  footsteps  of 
Christ  requires that everyone should "deny himself and  take  up 
his cross daily,"  [42] sustained by the hope of reward, for  "if 
we have died with him, we shall also reign with him."  [43]

    In accordance with these pressing exhortations, the  faithful 
of  the present time, and indeed today more than ever,  must  use 
the  means which have always been recommended by the  Church  for 
living a chaste life.  These means are:  discipline of the senses 
and of the mind, watchfulness and prudence in avoiding  occasions 
of  sin,  the observance of modesty,  moderation  in  recreation, 
wholesome  pursuits, assiduous prayer and frequent  reception  of 
the  sacraments  of  Penance and  the  Eucharist.   Young  people 
especially  should  earnestly foster devotion to  the  Immaculate 
Mother  of God, and take as examples the lives of the saints  and 
other faithful people, especially young ones, who excelled in the 
practice of chastity.

    It  is  important in particular that everyone should  have  a 
high esteem for the virtue of chastity, its beauty and its  power 
of attraction.  This virtue increases the human person's  dignity 
and  enables him to love truly, disinterestedly, unselfishly  and 
with respect for others.

13. It is up to the bishops to instruct the faithful in the moral 
teaching  concerning sexual morality, however great this work  in 
the face of ideas and practices generally prevailing today.  This 
traditional  doctrine  must be studied more deeply.  It  must  be 
handed  on  in  a  way  capable  of  properly  enlightening   the 
consciences  of those confronted with new situations and it  must 
be  enriched  with  a discernment of all the  elements  that  can 
truthfully and usefully be brought forward about the meaning  and 
value of human sexuality.  But the principles and norms of  moral 
living reaffirmed in this Declaration must be faithfully held and 
taught.  It will especially be necessary to bring the faithful to 
understand that the Church holds these principles not as old  and 
inviolable  superstitions, nor out of some Manichaean  prejudice, 
as is often alleged, but rather because she knows with  certainty 
that  they  are  in complete harmony  with the  divine  order  of 
Creation  and with the spirit of Christ, and therefore also  with 


Pg 10: 
-----
human dignity.

    It  is  likewise  the bishops' mission to see  that  a  sound 
doctrine enlightened by faith and directed by the magisterium  of 
the Church is taught in faculties of theology and in  seminaries.  
Bishops  must  also  ensure that  confessors  enlighten  people's 
consciences and that catechetical instruction is given in perfect 
fidelity to Catholic doctrine.

    It   rests   with  the  bishops,  the  priests,   and   their 
collaborators  to  alert  the  faithful  against  the   erroneous 
opinions often expressed in books, reviews, and public meetings.

    Parents,  in the first place, and also teachers of the  young 
must endeavor to lead their children and their pupils, by way  of 
a complete education, to the psychological, emotional, and  moral 
maturity befitting their age.  They will therefore prudently give 
them information suited to their age;  and they will  assiduously 
form their wills in accordance with Christian morals, not only by 
advice  but above all by the example of their own lives,  relying 
on  God's  help,  which they will obtain in  prayer.   They  will 
likewise  protect the young from the many dangers of  which  they 
are quite unaware.

    Artists,  writers, and all those who use the means of  social 
communication should exercise their profession in accordance with 
their Christian faith and with a clear awareness of the  enormous 
influence  which they can have.  They should remember  that  "the 
primacy of the objective moral order must be regarded as absolute 
by  all,"  [44] and that it is wrong for them  to  give  priority 
above  it  to  any so-called aesthetic purpose,  or  to  material 
advantage or to success.  Whether it be a question of artistic or 
literary  works, public entertainment or  providing  information, 
each  individual  in  his  or her  own  domain  must  show  tact, 
discretion, moderation, and a true sense of values.  In this way, 
far  from adding to the growing permissiveness of behavior,  each 
individual  will  contribute  towards  controlling  it  and  even 
towards making the moral climate of society more wholesome.

    All lay people, for their part, by virtue of their rights and 
duties  in the work of the apostolate, should endeavor to act  in 
the same way.

    Finally,  it is necessary to remind everyone of the words  of 
the  Second Vatican Council:  "This Holy Synod  likewise  affirms 
that  children and young people have a right to be encouraged  to 
weigh  moral  values with an upright conscience, and  to  embrace 
them  by personal choice, to know and love God  more  adequately.  
Hence,  it  earnestly entreats all who exercise  government  over 
people or preside over the work of education to see that youth is 
never deprived of this sacred right."  [45]

    At  the  audience  granted  on  November  7,  1975,  to   the 
undersigned  Prefect of the Sacred Congregation for the  Doctrine 
of  the  Faith, the Sovereign Pontiff by divine  providence  Pope 
Paul VI   approved  this  Declaration,  "On   certain   questions 
concerning   sexual  ethics,"  confirmed  it  and   ordered   its 
publication.

    Given in Rome, at the Sacred Congregation for the Doctrine of 
the Faith, on December 29, 1975.

Pg 11: 
-----
                         Franjo Card. Seper <Prefect>
                         Fr. Jerome Hamer, O.P.
                         <Titular  Archbishop  of Lorium>
                                         <Secretary>

Footnotes
_________

     1.  Cf. Second Vatican Ecumenical Council, Constitution on the
Church in the Modern World Gaudium et Spes, 47: AAS 58 (1966), p. 1067.

     2.  Cf. Apostolic Constitution Regimini Ecclesiae Universae, 29
(15 August 1967):  AAS 59 (1967), p. 897

     3.  Gaudium et Spes, 16:  AAS 58 (1966), p. 1037.

     4.  Jn 8:12.

     5.  Second Vatican Ecumenical Council, Declaration Dignitatis
Humanae, 3:  AAS 58 (1966), p. 931.

     6.  1 Tim 3:15.

     7.  Dignitatis Humanae, 14:  AAS 58 (1966), p. 940; cf. Pius XI,
Encyclical Letter Casti Connubii, 31 December 1930:  AAS 22 (1930),
pp. 579-580; Pius XII, Allocution of 2 November 1954:  AAS 46 (1954),
pp. 671-672; John XXIII, Encyclical Letter Mater et Magistra, 15 May
1961:  AAS 53 (1961), p. 457; Paul VI, Encyclical Letter Humanae
Vitae, 4, 25 July 1968:  AAS 60 (1968), p. 483.

     8.  Cf. Second Vatican Ecumenical Council, Declaration
Gravissimum Educationis, 1, 8:  AAS 58 (1966), pp. 729-730; 734-736. 
Gaudium et Spes, 29, 60, 67:  AAS 58 (1966), pp. 1048-1049,
1080-1081, 1088-1089.

     9.  Gaudium et Spes, 51:  AAS 58 (1966), pp. 1072.

     10.  Ibid., cf. also 49: loc. cit., pp. 1069-1070.

     11.  Ibid., 49, 50:  loc. cit., pp. 1069-1072.

     12.  The present Declaration does not go into further detail
regarding the norms of sexual life within marriage; these norms have
been clearly taught in the Encyclical Letters Casti Connubii and
Humanae Vitae.

      13.  Cf. Mt 19:4-6.

      14.  1 Cor 7:9.

      15.  Cf. Eph. 5:25-32.

      16.  Sexual intercourse outside marriage is formally condemned: 
1 Cor 5:1; 6:9; 7:2; 10:8; Eph 5:5; 1 Tim 1:10; Heb 13:4; and with
explicit reasons:  1 Cor 6:12-20.

      17.  Cf. Innocent IV, Letter Sub catholica professione, 6 March
1254, DS 835; Pius II, Propos. damn in Ep. Cum sicut accepimus, 14
November 1459, DS 1367; Decrees of the Holy Office, 24 September
1665, DS 2045; 2 March 1679, DS 2148.  Pius XI, Encyclical Letter
Casti Connubii, 31 December 1930:  AAS 22 (1930), pp. 558-559.



Pg. 12
------

      18.  Rom 1:24-27:  "That is why God left them to their filthy
enjoyments and the practices with which they dishonor their own
bodies, since they have given up divine truth for a life and have
worshipped and served creatures instead of the creator, who is
blessed for ever.  Amen!  That is why God has abandoned them to
degrading passions:  why their women have turned from natural
intercourse to unnatural practices and why their menfolk have given
up natural intercourse to be consumed with passion for each other,
men doing shameless things with men and getting an appropriate reward
for their perversion".  See also what Saint Paul says of "masculorum
concubitores" in 1 Cor 6:10; 1 Tim 1:10.

     19.  Cf. Leo IX, Letter Ad splendidum nitentis, in the year
1054:  DS 687-688, Decree of the Holy Office, 2 March 1679:  DS 2149;
Pius XII, Allocutio, 8 October 1953:  AAS 45 (1953), pp. 677-678; 19
May 1956:  AAS 48 (1956), pp. 472-473.

     20.  Gaudium et Spes, 51:  AAS 58 (1966), p. 1072.

     21.  "... if sociological surveys are useful for better
discovering the thought patterns of the people of a particular place,
the anxieties and needs of those to whom we proclaim the wod of God,
and also the opposition made to it by modern reasoning through the
widespread notion from outside science there exists no legitimate
form of knowledge, still the conclusions drawn from such surveys
could not of themselves constitute a determining criterion of truth",
Paul VI, Apostolic Exhortation Quinque iam anni, 8 December 1970, AAS
63 (1971), p. 102.

     22.  Mt 22:38, 40.

     23.  Mt 19:16-19.

     24.  Cf. note 17 and 19 above:  Decree of the Holy Office, 18
March 1666, DS 2060; Paul VI, Encyclical Letter Humanae Vitae, 13,
14:  AAS 60 (1968), pp. 489-496.

     25.  1 Sam 16:7.

     26.  Paul VI, Encyclical Letter Humanae Vitae, 29:  AAS 60
(1968), p. 501.

     27.  Cf. 1 Cor 7:7, 34; Council of Trent, Session XXIV, can. 10: 
DS 1810; Second Vatican Council, Constitution Lumen Gentium, 42, 43,
44:  AAS 57 (1965), pp. 47-51; Synod of Bishops, De Sacerdotio
Ministeriali, part II, 4, b:  AAS 63 (1971), pp. 915-916.

     28.  Mt 5:28.

     29.  Cf. Gal 5:19-23; 1 Cor 6:9-11.

     30.  1 Thess 4:3-8; cf. Col 3:5-7; 1 Tim 1:10.

     31.  Eph 5:3-8; cf. 4:18-19.

     32.  1 Cor 6:15, 18-20.

     33.  Cf. Rom 7:23.

     34.  Cf. Rom 7:24-25.



Pg. 13
------
     35.  Cf. Rom 8:2.

     36.  Rom 6:12.
  
     37.  1 Jn 5:19.

     38.  Cf. 1 Cor 10:13.

     39.  Eph 6:11.

     40.  Cf. Eph 6:16, 18.

     41.  Cf. 1 Cor 9:27.

     42.  Lk 9:23.

     43.  2 Tim 2:11-12.

     44.  Second Vatican Ecumenical Council, Decree Inter Mirifica,
6:  AAS 56 (1964), p. 147.

















































---------------------------------------------------------------
Pg 12: 
-----
                            FOOTNOTES

1)  Cf.  Second Vatican Ecumenical Council, Constitution  on  the 
    Church  in  the  Modern Word "Gaudium et  Spes"  47:  AAS  58 
    (1966), p. 1007.

2)  Cf.  Apostolic Constitution "Regimini Ecclesiae Universae" 29 
    (15 August 1967): AAS 59 (1967) p. 897.

3)  "Gaudium et Spes", 16: AAS 58 (1966) p.1037

4)  In 8:12.

5)  Second  Vatican  Ecumenical  Council,  Declaration  "Dignitas 
    Humanitae", 3: AAS 58 (1966) p. 931.

6)  1 Timothy 3:15.

7)  "Dignitatis Humanae" 14: AAS 58 (1966), p. 940; cf.  Pius XI, 
    Encyclical Letter "Casti Canubii", 31 December 1930;  AAS  22 
    (1930, pp. 579-580;  Pius XII, Allocution of 2 November 1954;  
    AAS  46 (1954), pp. 671-672;  John XXIII,  Encyclical  Letter 
    "Mater  et  Magistra", 15 May 1961;  AAS 53 (1961),  p.  457; 
    Paul VI, Encyclical Letter "Humanae Vitae", 4, 25 July  1968; 
    AAS 60 (1968), p. 483.

8)  Cf.   Second   Vatican   Ecumenical   Council,    Declaration 
    "Gravissimum  Educationis", 1, 8: AAS 58 (1966),  pp.729-730; 
    734-736.  "Gaudium et Spes", 29, 60, 67: AAS 58  (1966),  pp. 
    1048-1049, 1080-1081, 1088-1089.

9)  "Gaudium et Spes", 51: AAS 58 (1966) pp. 1072.

10) <Ibid>; cf. also 49: <loc. cit.> pp. 1069-1070.

11) <Ibid>, 49, 50: <loc. cit.>, pp. 1069-1072.

12) The  present  Declaration  does not go  into  further  detail 
    regarding  the norms of sexual life within  marriage;   these 
    norms  have  been clearly taught in  the  Encyclical  Letters 
    "Casti Connubii" and "Humanae Vitae".

13) Matthew 19:4-6.

14) 1 Corinthians 7:9.

15) Ephesians 5:25-32.

16) Sexual intercourse outside marriage is formally condemned:  1 
    Corinthians  5:1;  6:9; 7:2; 10:8; Ephesians 5:5;  1  Timothy 
    1:10; Hebrews 13:4; and with explicit reasons: 1  Corinthians 
    6:12-20.


17) Cf. Innocent IV, Letter "Sub Catholica Professione", 6  March 
    1254,  <DS>  835;  Pius II, "Propos Damn, In  Ep.  Cum  sicut 
    acceptimus", 14 November 1459, <DS> 1367; Decrees of the Holy 
    Office,  24  September 1665, <DS> 2045;  2 March  1679,  <DS> 
    2148,   Pius XI,  Encyclical  Letter  "Casti  Connubii",   31 
    December 1930: AAS 22 (1930) pp. 558-559.

18) Romans  1:24-27: "That is why God left them to  their  filthy 
    enjoyments  and the practices with which they dishonor  their 


---------------------------------------------------------------
Pg 13: 
-----
    own  bodies, since they have given up divine truth for a  lie 
    and  have  served creatures instead of the  creator,  who  is 
    blessed  for ever, Amen!  That is why God has abandoned  them 
    to  degrading  passions:  why their women  have  turned  from 
    natural  intercourse  to unnatural practices  and  why  their 
    menfolk have given up natural intercourse to be consumed with 
    passion  for each other, men doing shameless things with  men 
    and getting an appropriate reward for their perversion."  See 
    also  what Saint Paul says of <masculorum concubitores> in  1 
    Corinthians 6:10, 1 Timothy 1:10.

19) Cf.  Leo IX,  Letter "Ad splendidum nitentis",  in  the  year 
    1054; <DS> 687-688, Decree of the Holy Office, 2 March  1679; 
    <DS>  2149;  Pius XII, "Allocutio", 8 October  1953;  AAS  45 
    (1953) pp. 677-678; 19 May 1956, AAS 48 (1956) pp. 472-473.

20) "Gaudium et Spes", 51: AAS 58 (1966), p.1072.

21) "...if sociological surveys are useful for better discovering 
    the thought patterns of a particular place, the anxieties and 
    needs of those to whom we proclaim the word of God, and  also 
    the  opposition  made to it by modern reasoning  through  the 
    widespread  notion  that  outside  science  there  exists  no 
    legitimate  form  of knowledge, still the  conclusions  drawn 
    from  such  surveys  could not  of  themselves  constitute  a 
    determining   criterion   of  truth."    Paul VI,   Apostolic 
    Exhortation  "Quinque  iam  anni", 8 December  1970;  AAS  63 
    (1971), p. 102.

22) Matthew 22:38, 40.

23) Matthew 19:16-19.

24) Cf. note 17 and 19 above: Decree of the Holy Office, 18 March 
    1666, <DS> 2060; Paul VI, Encyclical Letter "Humanae  Vitae", 
    13, 14; AAS 60 (1968), pp. 489-496.

25) 1 Samuel 16:7.

26) Paul VI, Encyclical Letter "Humanae Vitae", 29: AAS 60 (1968) 
    p. 50.

27) Cf.  1 Corinthians 7:7, 34;  Council of Trent, Session  XXIV, 
    can.  10;  <DS> 1810;  Second Vatican  Council,  Constitution 
    "Lumen Gentium", 42, 43, 44; AAS 57 (1965), pp. 47-51;  Synod 
    of Bishops, "De Sacerdotio Ministeriali", part II, 4, b:  AAS 
    63 (1971), pp. 915-916.

28) Matthew 5:28.

29) Cf. Galatians 5:190-23; 1 Corinthians 6:9-11.

30) 1 Thessalonians 4:3-8.  Cf. Colossians 3:5-7; 1 Timothy 1:10.

31) Ephesians 5:3-8; cf. 4:18-19.

32) 1 Corinthians 6:15, 18-20.

33) Cf. Romans 7:23.

34) Cf. Romans 7:24-25.

35) Cf. Romans 8:2.


---------------------------------------------------------------
Pg 14: 
-----

36) Romans 6:12.

37) 1 John 5:19.

38) Cf. 1 Corinthians 10:13.

39) Ephesians 6:11.

40) Cf. Ephesians 6:16, 18.

41) Cf. 1 Corinthians 9:27.

42) Luke 9:23.

43) 2 Timothy 2:11-12.

44) Second Vatican Ecumenical Council Decree "Inter Mirifica"  6. 
    AAS 56 (1964) p. 147.

45) "Gravissimum Educationis", 1: AAS 58 (1966), p. 730.












































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