Vatican Deprives Transgender People Means of Survival, Writes Theologian; More News

In the two weeks since Dignitas Infinita, the Vatican’s declaration on human dignity that included negative sections on gender identity and transitions, was released, numerous commentaries about it have been published. Today’s post contains summaries of additional observations. For all of Bondings 2.0’s coverage of the declaration and its reception, click here.

Ursula Wollasch, a German Catholic theologian and former diocesan pastoral contact person for the trans community, critiqued the declaration as depriving trans people “of the medical, social and pastoral infrastructure that they need to live and survive.” Wollasch made several points in an article for Katholisch.de, writing, at one point (via Google Translate):

“It is not gender reassignment measures that contradict human dignity, but rather the compulsion to live in a body in which a person simply cannot live. In other words, it is contrary to human dignity to deny a person the right to behave in accordance with their biological sex, regardless of whether they agree or disagree. Human dignity is at risk when people are denied the opportunity to decide for themselves about their gender identity. This act of self-determination is a human right that the Catholic Church is once again ignoring. In this sense, ‘Dignitas infinita’ turns human dignity on its head.

“It must be admitted that there are treatment methods that are considered very problematic from an ethical point of view, for example puberty-blocking drugs for children and adolescents. However, these require a technically differentiated and, above all, individual consideration and cannot be dealt with with a general reference to a threat to human dignity. Anyone who argues with human dignity in this way can ultimately confirm or reject any behavior. In this way, human dignity itself is ultimately devalued. It is then no longer useful as a consensus-building compass.”

Wollasch questioned what Pope Francis had been thinking in releasing the declaration given his many pastoral gestures towards the trans community, questioning “what he really took away from these encounters.” She continued:

“Was it not clear to him that trans people form a social group that is most affected by exclusion and discrimination, hatred and violence? That they are often rejected by their families and friends, suffer disproportionately from depression and are more at risk of suicide than others? And that a transition is the only survival strategy for many of them? Given this background, is it morally responsible to withhold the necessary treatment methods?

“Apparently the responsible dicastery is not entirely sure of its own arguments. Why else did the Chief Prefect for the Doctrine of the Faith, Cardinal Víctor Manuel Fernandez, emphasize to the press when presenting the statement that trans people were welcome in the Church? One looks in vain for this statement in the text of the declaration itself. But how can trans people feel accepted in the Catholic Church when it brands urgently needed treatment methods as a violation of human dignity?”

Finally, Wollasch raised questions about what Dignitas Infinita means for the Catholics who love and accompany trans people, who “will also come under pressure” because of the document. Citing transgender-restrictive diocesan policies in the U.S. already issued, she asked:

“They expose themselves to the accusation that their actions endanger human dignity and thus violate their own professional and Christian ethos. Given this, who can still get involved in church hospitals, counseling centers, daycare centers, schools and pastoral work? Will Catholic doctors still carry out hormone treatments in the future? Will Catholic hospitals perform gender reassignment surgery? Will there be hospital pastoral care for trans people in parallel? Will there be trans children in Catholic daycare centers? Will you find them in the Caritas youth welfare facilities? In vocational training centers? In youth associations? Will families receive advice from Caritas? Will consultants continue to provide open-ended advice? Will pastors show unreserved acceptance when accompanying them, even if the catechism demands otherwise? Are trans people conceivable in church service? As religious teachers? Or will – as is already the case in the USA – church institutions everywhere at some point be banned from providing medical treatment to trans people? Closing church counseling centers? Expel trans children from Catholic schools?”

Felix Neumann, editor of Katholisch.de, which is sponsored by the German church, described the declaration as progress, yet progress that, like so often in the church, is “too slow.” Neumann linked church teaching on LGBTQ+ identities to the evolution of church teaching on the death penalty, writing, in part (via Google Translate):

“[The declaration] shows in another place that teaching is evolving, that the church is capable of learning and can correct its own errors. The death penalty ‘under all circumstances violates the inalienable dignity of every human being,’ it says apodictically. The footnotes that are supposed to support this clear statement only obscure the fact that the church is correcting itself here and is actually changing its teaching. The wording ‘under all circumstances’ makes Pope Francis’ catechism change in 2018 even stricter. Originally, in 1993, the death penalty was permitted as a last resort if ‘bloodless means’ were not sufficient. In 1997, Pope John Paul II stated in a revision of the catechism that such cases practically no longer exist. Pius XII had in 1952 declared that those lawfully sentenced to death had deprived themselves of their right to life, and in the 1908 catechism of Pius IX.

“When it comes to the death penalty, it took decades and at least three pontificates before the church was able to break with its former teaching. Just as John Paul II planted the seeds for this in the 1980s, the triple steps in Francis’ pontificate toward humane treatment of queer people could plant similar seeds for later doctrinal developments. This is a small hope for the future. But it does not help people who are discriminated against, ostracized and persecuted today – all too often in the name of faith.”

Fr. Thomas Reese, S.J., a seasoned church observer, published two columns in response to Dignitas Infinita. In his initial response for the National Catholic Reporter, Reese praised the declaration for setting “a new standard for transparency about how it was written” and being “an excellent summary of papal teaching on the topics addressed.” Reese added, however, that he wished “the declaration, showing a little ecclesial humility and contrition, had acknowledged the goodwill of those who disagree, and encouraged dialogue.”

Reese intensified this last point in his second response for the National Catholic Reporter by encouraging more people to admit, “I don’t know.” Specifically, Reese appeals for more humility in conversations about gender identity. Curiously, though, he equates the pro- and anti-transgender sides when it comes to gender-affirming care, writing:

“Those who prioritize personal autonomy and choice above all other values will see such restrictions [on gender transition care] as an assault on personal freedom. Those who think gender dysphoria is not real will see even clinical trials as an assault on human dignity. Both sides have their ‘experts’ and spokespersons. Both sides present anecdotal evidence and research that supports their views. What should be a conversation about medical treatment has become fuel for the culture wars.”

Reese identified himself as “a member of the ‘I don’t know’ and ‘It is complicated’ club,” yet, he still concluded:

“Telling people in pain to ‘stand by until further notice’ seems heartless. . .Those opposed to gender-affirming care must follow the example of Pope Francis and welcome and love the transgender people in their communities. Experiencing discrimination and isolation only makes matters worse. In addition, they should be helped by dealing with the maladies that often accompany gender dysphoria such as depression. One cannot deny gender-affirming care without offering something else in its place.”

—Robert Shine (he/him), New Ways Ministry, April 23, 2024