8. The primary outlook needed for anyone who wishes to take part in dialogue is listening. It is necessary, above all, to listen carefully to and understand cultural events of recent decades. The 20th century brought new anthropological theories and with them the beginnings of gender theory. These were based on a reading of sexual differentiation that was strictly sociological, relying on a strong emphasis on the freedom of the individual. In fact, around the middle of the last century, a whole series of studies were published which accentuated time and again the role of external conditioning, including its influence on determining personality. When such studies were applied to human sexuality, they often did so with a view to demonstrating that sexuality identity was more a social construct than a given natural or biological fact.
9. These schools of thought were united in denying the existence of any original given element in the individual, which would precede and at the same time constitute our personal identity, forming the necessary basis of everything we do. According to such theories, the only thing that matters in personal relationships is the affection between the individuals involved, irrespective of sexual difference or procreation which would be seen as irrelevant in the formation of families. Thus, the institutional model of the family (where a structure and finality exist independent of the subjective preferences of the spouses) is bypassed, in favor of a vision of family that is purely contractual and voluntary.
10. Over the course of time, gender theory has expanded its field of application. At the beginning of the 1990s, its focus was upon the possibility of the individual determining his or her own sexual tendencies without having to take account of the reciprocity and complementarity of male-female relationships, nor of the procreative end of sexuality. Furthermore, it was suggested that one could uphold the theory of a radical separation between gender and sex, with the former having priority over the latter. Such a goal was seen as an important stage in the evolution of humanity, in which “a society without sexual differences” could be envisaged. [12: Amoris Laetitia, 56.]
11. In this cultural context, it is clear that sex and gender are no longer synonyms or interchangeable concepts since they are used to describe two different realities. Sex is seen as defining which of the two biological categories (deriving from the original feminine-masculine dyad) one belonged Gender, on the other hand, would be the way in which the differences between the sexes are lived in each culture. The problem here does not lie in the distinction between the two terms, which can be interpreted correctly, but in the separation of sex from gender. This separation is at the root of the distinctions proposed between various “sexual orientations” which are no longer defined by the sexual difference between male and female, and can then assume other forms, determined solely by the individual, who is seen as radically autonomous. Further, the concept of gender is seen as dependent upon the subjective mindset of each person, who can choose a gender not corresponding to his or her biological sex, and therefore with the way others see that person (transgenderism).
12. In a growing contraposition between nature and culture, the propositions of gender theory converge in the concept of ‘queer’, which refers to dimensions of sexuality that are extremely fluid, flexible, and as it were, This culminates in the assertion of the complete emancipation of the individual from any a priori given sexual definition, and the disappearance of classifications seen as overly rigid. This would create a new range of nuances that vary in degree and intensity according to both sexual orientation and the gender one has identified oneself with.
13. The duality in male-female couples is furthermore seen as in conflict with the idea of “polyamory”, that is relationships involving more than two. Because of this, it is claimed that the duration of relationships, as well as their binding nature, should be flexible, depending on the shifting desires of the individuals concerned. Naturally, this has consequences for the sharing of the responsibilities and obligations inherent in maternity and paternity. This new range of relationships become ‘kinship’. These are: based upon desire or affection, often marked by a limited time span that is determined, ethically flexible, or even (sometimes by explicit mutual consent) without any hope of long-term meaning. What counts is the absolutely free self-determination of each individual and the choices he or she makes according to the circumstances of each relationship of affectivity.
14. This has led to calls for public recognition of the right to choose one’s gender, and of a plurality of new types of unions, in direct contradiction of the model of marriage as being between one man and one woman, which is portrayed as a vestige of patriarchal societies. The ideal presented is that the individual should be able to choose his or her own status, and that society should limit itself to guaranteeing this right, and even providing material support, since the minorities involved would otherwise suffer negative social discrimination. The claim to such rights has become a regular part of political debate and has been included in documents at an international level, and in certain pieces of national legislation.
Points of Agreement
15. From the whole field of writing on gender theory, there have however emerged some positions that could provide points of agreement, with a potential to yield growth in mutual understanding. For instance, educational programs on this area often share a laudable desire to combat all expressions of unjust discrimination, a requirement that can be shared by all sides. Such pedagogical material acknowledges that there have been delays and failings in this regard. [13: Cf. Francis, Address to the Participants in the General Assembly of the Members of the Pontifical Academy for Life, 5 October 2017.] Indeed, it cannot be denied that through the centuries forms of unjust discrimination have been a sad fact of history and have also had an influence within the Church. This has brought a certain rigid status quo, delaying the necessary and progressive inculturation of the truth of Jesus’ proclamation of the equal dignity of men and women, and has provoked accusations of a sort of masculinist mentality, veiled to a greater or lesser degree by religious motives.
16. Another position held in common is the need to educate children and young people to respect every person in their particularity and difference so that no one should suffer bullying, violence, insults or unjust discrimination based on their specific characteristics (such as special needs, race, religion, sexual tendencies, etc.). Essentially, this involves educating for active and responsible citizenship, which is marked by the ability to welcome all legitimate expressions of human personhood with respect.
17. A further positive development in anthropological understanding also present in writing on gender has centered on the values of femininity. For example, women’s ‘capacity for the other’ favours a more realistic and mature reading of evolving situations, so that “a sense and a respect for what is concrete develop in her, opposed to abstractions which are so often fatal for the existence of individuals and society”. [14: Congregation For The Doctrine Of the Faith, Letter to Bishops of the Catholic Church on the Collaboration of Men and Women in the Church and in the World, 31 May 2004, 13.] This is a contribution that enriches human relationships and spiritual values “beginning with daily relationships between people”. Because of this, society owes a significant debt to the many women “who are involved in the various areas of education extending well beyond the family: nurseries, schools, universities, social service agencies, parishes, associations and movements”. [15: John Paul II, Letter to Women, 29 June 1995, 9.]
18. Women have a unique understanding of reality. They possess a capacity to endure adversity and “to keep life going even in extreme situations” and hold on “tenaciously to the future”. [16: Congregation For The Doctrine Of The Faith, Letter to Bishops, 13.] This helps explain why “wherever the work of education is called for, we can note that women are ever ready and willing to give themselves generously to others, especially in serving the weakest and most defenseless. In this work, they exhibit a kind of affective, cultural and spiritual motherhood which has inestimable value for the development of individuals and the future of society. At this point, how can I fail to mention the witness of so many Catholic women and Religious Congregations of women from every continent who have made education, particularly the education of boys and girls, their principal apostolate?”. [17: John Paul II, Letter to Women, 29 June 1995, 9.]
19. Nonetheless, real-life situations present gender theory with some valid points of criticism. Gender theory (especially in its most radical forms) speaks of a gradual process of denaturalization, that is a move away from nature and towards an absolute option for the decision of the feelings of the human subject. In this understanding of things, the view of both sexuality identity and the family become subject to the same ‘liquidity’ and ‘fluidity’ that characterize other aspects of post-modern culture, often founded on nothing more than a confused concept of freedom in the realm of feelings and wants, or momentary desires provoked by emotional impulses and the will of the individual, as opposed to anything based on the truths of existence.
20. The underlying presuppositions of these theories can be traced back to a dualistic anthropology, separating body (reduced to the status of inert matter) from human will, which itself becomes an absolute that can manipulate the body as it pleases. This combination of physicalism and voluntarism gives rise to relativism, in which everything that exists is of equal value and at the same time undifferentiated, without any real order or purpose. In all such theories, from the most moderate to the most radical, there is agreement that one’s gender ends up being viewed as more important than being of male or female sex. The effect of this move is chiefly to create a cultural and ideological revolution driven by relativism, and secondarily a juridical revolution, since such beliefs claim specific rights for the individual and across society.
21. In practice, the advocacy for the different identities often presents them as being of completely equal value compared to each other. This, however, actually negates the relevance of each one. This has particular importance for the question of sexual difference. In fact, the generic concept of “non-discrimination” often hides an ideology that denies the difference as well as natural reciprocity that exists between men and women. “Instead of combatting wrongful interpretations of sexual difference that would diminish the fundamental importance of that difference for human dignity, such a proposal would simply eliminate it by proposing procedures and practices that make it irrelevant for a person’s development and for human relationships. But the utopia of the ‘neuter’ eliminates both human dignity in sexual distinctiveness and the personal nature of the generation of new life”. [18: Francis, Address to the Participants in the General Assembly of the Members of the Pontifical Academy for Life, 5 October 2017, 3.] The anthropological basis of the concept of family is thus emptied of meaning.
22. This ideology inspires educational programmes and legislative trends that promote ideas of personal identity and affective intimacy that make a radical break with the actual biological difference between male and female. Human identity is consigned to the individual’s choice, which can also change in time. These ideas are the expression of a widespread way of thinking and acting in today’s culture that confuses “genuine freedom with the idea that each individual can act arbitrarily as if there were no truths, values, and principles to provide guidance, and everything were possible and permissible”. [19: Amoris Laetitia, 34.]
23. The Second Vatican Council, wishing to express the Church’s view of the human person, stated that “though made of body and soul, man is one. Through his bodily composition, he gathers to himself the elements of the material world; thus they reach their crown through him, and through him raise their voice in free praise of the Creator”. [20: Gaudium et Spes, 14.] Because of this dignity, “man is not wrong when he regards himself as superior to bodily concerns, and as more than a speck of nature or a nameless constituent of the city of man”. [21: Gaudium et Spes, 14.] Therefore, “the expressions ‘the order of nature’ and ‘the order of biology’ must not be confused or regarded as identical, the ‘biological order’ does indeed mean the same as the order of nature but only in so far as this is accessible to methods of empirical and descriptive natural science, and not as a specific order of existence, with an obvious relationship to the First Cause, to God the Creator God”. [22: K. Wojtyła, Love and Responsibility, London 1981, pp.56-57.]