Sexual Diversity and Catholicism: Toward the Development of Moral Theology.

Edited by Patricia Beattie Jung & Joseph Andrew Coray. Collegeville, MN: The Liturgical Press, 2001. Pp. xxx + 311. Paper, $29.95.

This anthology, which resulted in large part from an interdisciplinary working symposium addressing sexual diversity (gay, lesbian, bisexual, and transgendered people: GLBT), contains fourteen essays written by some of the most respected scholars in the fields of theology, philosophy, and psychology. The collection is broken down into four sections representing four sources of moral knowledge in Catholic moral teaching: Tradition (Interpreting Church Teaching: T.J. Gumbleton, J.P. Hanigan, S.A. Ross, J. Nilson), Scripture (Interpreting the Bible: P. B. Jung, R.A. Di Vito, L.J. White, B.J. Malina, M.R. D'Angelo), Reason (Interpreting Secular Disciplines: S. Callahan, I. Crawford and B.D. Zamboni, D.T. Ozar), and Experience (Interpreting Human Experience: C.L.H. Traina, M.E. Hunt). The general theme of this collection is that any credible moral teaching on sexual diversity must be committed to dialogue between and among these various sources of moral knowledge in order to discern a deeper understanding and appreciation of the complexity of human sexual orientation and its expression.

After Jung's insightful introduction (which does not discuss the contents of the essays, but rather, highlights the importance of discernment and conversation in exploring the sources of moral knowledge and the Church's teaching on sexual diversity) the first essay of the collection by Bishop Gumbleton sets the tone of the collection as a whole. Through a narrative approach, G. recounts some of his own struggles in attempting to reconcile official Catholic teaching on homosexuality with his role as pastor/confessor to homosexual people, as well as to his relationship with his brother who is a homosexual in a loving, committed relationship. G.'s pastoral experiences with gays and lesbians serve as the fundamental hermeneutical key for interpreting official Catholic teaching and critiquing that teaching. These experiences lead him to the position that "there is a basic incoherence in the Church's teaching on homosexuality" (13). In fact, the implicit or explicit focus on experience, not only the experiences of loving relationships between monogamous gay and lesbian couples, but also the experiences between monogamous heterosexual couples, unites many of these essays. A recurring point is that the Church's sexual ontology of biological complementarity and procreation runs dry at the epistemological level when examining the existential experiences of human beings (GLBT and heterosexuals) in loving, committed relationships. The dialogue between Scripture/Tradition, the sciences and experience lead most of these authors to a similar conclusion as G.

The painting on the book-cover--two figures balancing on a tight rope--is quite appropriate for the overarching theme of this collection in three senses. First, the authors poignantly indicate where the Church's hermeneutic of some sources of moral knowledge may be out of balance, and attempt to provide that balance given the insights and input from other sources of moral knowledge. Whether it be the lack of a social-science informed reading of Scripture (Malina), the need to incorporate scientific and psychological discoveries about human nature and sexuality into Church teaching (Callahan), or an unnuanced and unreflective interpretation of human experience (Hunt)--these authors attempt (and convincingly succeed) in developing a credible interdisciplinary hermeneutic of these sources to further our understanding of sexually diverse human beings and to contribute to formulating a credible ethic that facilitates all people in living out the Gospel message.

Second, in her introduction Jung notes the "mixed signals" the Church sends in its teachings on sexual diversity. On the one hand, it condemns any type of violence and discrimination (verbal, emotional, psychological, physical, etc.) against sexually diverse people; and on the other hand, through advocating a clearly heterocentric sexual ideal, the Church supports some types of "not unjust discrimination" based on sexual orientation. This highlights the Church's own methodological balancing act between maintaining an enlightened social ethic that calls for justice, non-discriminatory policies, and respecting basic human dignity and a sometimes oppressive sexual ethic that can lead to a violation of these very principles. This collection of essays demonstrates that the Church's moral teachings on sexual diversity do not always maintain the balance between these two methodological approaches.

Third, it highlights the balancing act Catholic scholars, especially theologians, must attempt in order to critique Catholic teaching on sexual ethics, especially with regard to issues relating to sexual diversity. The disequilibrium between a listening-Church and a teaching-Church is all too evident in this area of moral teaching, as seen in the recent Vatican actions taken against Sister Jeannine Gramick and Fr. Robert Nugent. While Jung notes that "what this discussion about theological debate is ultimately about is the role of the laity in the Church ..." (xxiv), we would add that it is just as much about authority and power structures in the Church.

While this volume focuses on Catholic teaching on sexual diversity, all Christians would benefit from the interdisciplinary essays. Especially helpful are the essays on Biblical exegesis, since many Christians frequently either proof-text or use a fundamentalist interpretation of Scripture to condemn sexually diverse people and/or their actions, and to justify treating them in very unchristian ways. Hopefully, all Christians--lay people, students, theologians, and the hierarchical magisterium alike--will give this volume the serious read that it deserves, as it greatly contributes to the much needed renewal of Catholic moral teachings on sexual diversity.

Todd Salzmann
Creighton University
Omaha, NE 68178