Though most human beings are either male or female, and most human beings identify as such, there are some human beings who do not, or do not feel that they fall into either of categories, male or female. For some, this arises from genetic or biological divergence from the norm. For others psychological factors have an influence on perception of gender identity. The gender identity of others is influenced by a combination of biological and psychological factors. Examples include Sex Chromosome Aneuploidy, Intersex, and Gender Dysphoria or Transsexualism. As with all instances in which people feel like their situation (whatever that may be) is unusual or outside of what is 'normal', and especially where they associate this feeling of being unusual or outside of what is 'normal' with potentially negative treatment by others, these situations are often a struggle for the people who experience them and for those close to them. What will people think of me? Will anybody ever be able to love me? Will I be able to live a 'normal' life? These are some of the questions that people struggling with their sexual identity might ask. Indeed, they are questions that we all ask when we feel like we are 'not normal' or when we are deciding whether to do something that is 'not normal'. They are questions that arise from a fear of exclusion, or from being deemed less worthy of respect, care, love and justice. It is a fear that most people experience at some time in their lives, but a fear that for some people is a constant companion. These feelings are further exacerbated when we feel like we did not choose to be this way or to be in this situation. From a Catholic Perspective, the first and most important thing is to reaffirm that all human beings are created fundamentally equal in the image of God, worthy of equal respect, care, love and justice. In moral terms our being human is prior to our being a man or a woman. Consequently, no person who experiences a situation in which they feel they are 'not normal' should ever be made to feel like they are 'not worthy' of the respect, care, love and justice that is due to every human being by virtue of their being human. In particular they should never be made to feel like they are not respected, cared for, loved or treated justly. Bullying, teasing, violence, exclusion and any other kind of demonizing or dehumanizing treatment is never acceptable from a Catholic perspective. How an individual concretely deals with working out his or her sexual identity in these complicated situations is not something that should be taken lightly or treated flippantly. As we shall see below, sexuality is an important part of who we are as human beings. Taking sexuality seriously is part of what it means to live life whole-heartedly. Effective support for a person with regard to their sexuality is more likely to be achieved in a supportive environment in which emotional, intellectual, physical and spiritual support are at hand and understanding, and guidance are made available in a sensitive and dignity-affirming manner. However one resolves one's sexual identity, and one's identity as a person, one is always called upon to love responsibly and chastely as described below. Yet another challenge is posed by the various forms of an ideology of gender that 'denies the difference and reciprocity in nature of a man and a woman and envisages a society without sexual differences, thereby eliminating the anthropological basis of the family. This ideology leads to educational programmes and legislative enactments that promote a personal identity and emotional intimacy radically separated from the biological difference between male and female. Consequently, human identity be- comes the choice of the individual, one which can also change over time'. It is a source of concern that some ideologies of this sort, which seek to respond to what are at times understand- able aspirations, manage to assert themselves as absolute and unquestionable, even dictating how children should be raised. It needs to be emphasized that 'biological sex and the socio-cultural role of sex (gender) can be distinguished but not separated'. n the other hand, 'the techno- logical revolution in the field of human procreation has introduced the ability to manipulate the reproductive act, making it independent of the sexual relationship between a man and a woman. In this way, human life and parenthood have become modular and separable realities, subject mainly to the wishes of individuals or couples'. It is one thing to be understanding of human weakness and the complexities of life, and another to accept ideologies that attempt to sunder what are inseparable aspects of reality. Let us not fall into the sin of trying to replace the Creator. We are creatures, and not omnipotent. Creation is prior to us and must be received as a gift. At the same time, we are called to protect our humanity, and this means, in the first place, accepting it and respecting it as it was created (Pope Francis, 2016 Amoris Laetitia).
Issues relating to people who are erotically attracted to someone of the same sex are complex. First of all, a word about language. In the past people spoke about homosexuality and 'homosexuals'. The latter expression tended to reinforce the idea of identifying the person with his or her sexual orientation. Today it is more common to talk about persons with same-sex attraction. This identifies such people as first of all persons with all that implies, and only secondarily refers to their sexual orientation. It is very common for some to use the acronym LGTBI (and sometimes other letters are added) to identify a group of people: Lesbians, Gays, Transsexuals, Bi-sexuals and Intersex. Sometimes they will be referred to as a community. However, there are many people who fall under one of these 'categories' who may resent being labelled in this way and are offended by it. It is best to avoid such labelling together with the presumption that all those who are same-sex attracted form part of this community. There is not one kind of experience of being same-sex attracted. For this reason definitions can be difficult. For example, some people experience transient same-sex attraction but it is not a permanent condition for them, so they would not generally be considered as part of the same group as those who would identify themselves as same-sex attracted persons. It is very important to realise this when dealing with young people who might be thinking they are erotically attracted to people of the same sex.
When it comes to the origins of same-sex attraction there is not a consensus. However, despite much popular opinion, the evidence does not support the thesis that it is solely genetically caused. That does not mean that biological factors do not play a part. Researchers have proposed that genetic, biological, cultural, social and/or developmental factors can contribute to some degree to the development of same-sex attraction. There would not appear to be one cause, nor does the cause appear to be the same for everyone. It certainly helps one's understanding to read some well-balanced scientific views on same-sex attraction.
The Church's teaching on same-sex attraction and homosexual acts cannot be understood outside the overall context of the teachings of meaning and purpose of human sexual expression as being about promoting the unitive love of a man and a woman and the openness of that union to new life (see above). A Catholic perspective, therefore, makes an important distinction between the person, that person's experience of being sexually attracted to members of the same sex and choices that person makes in response to this experience. Only the person's choices are free decisions and consequently only those personal choices can be morally evaluated (see the section on Morality and Conscience below). The experience of this attraction, and especially the person, who is created in the image of God and always loved and called by God, cannot be morally evaluated as good or bad, or right or wrong. Homosexual acts are considered morally wrong as is the case with all sexual acts that do not involve sexual intercourse in the context of marriage between a man and a woman. The reason for this is that such acts do not serve the proper purpose or ends of human genitals and human sexuality, namely, the unitive good of conjugal love between a man and a woman and the generative good of procreation. Persons with same-sex attraction must be respected as the persons they are. The Catechism of the Catholic Church says: 'They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided' (CCC n.2358). Generally speaking, people are not responsible for their sexual attraction. They do not choose to be sexually attracted to members of the same sex. Since they do not choose, same-sex attraction cannot be evaluated as a moral decision. Therefore, one may not make moral judgements of a person because they experience this same-sex attraction. People with same-sex attraction should never be demonized, dehumanized, humiliated or shamed because of this attraction. We (The Synod on the Family) would like before all else to reaffirm that every person, regardless of sexual orientation, ought to be respected in his or her dignity and treated with consideration, while 'every sign of unjust discrimination' is to be carefully avoided, particularly any form of aggression and violence. Such families should be given respectful pastoral guidance, so that those who manifest a homosexual orientation can receive the assistance they need to understand and fully carry out God's will in their lives (Pope Francis, 2016 Amoris Laetitia). As with everyone else, people with same-sex attraction are called to live a life where their sexuality, including their sexual attraction, is integrated into the service of the good. All sexual acts, regardless of one's sexual orientation, are actions about which we are able to make choices and therefore are acts that can be morally evaluated. Sexual acts serve the good of the person and the community only in the context of the marital union. 'Casual homosexual sexual activity indulged in solely for the pleasure of the act can be as destructive and as meaningless and damaging to the human integrity of those involved as casual heterosexual sex' (Vardy, 1998, p. 218). The Church's teaching applies to everyone, heterosexually attracted or homosexually attracted alike. The proper context for the expression of sexual love is within the marital union understood as the life-long communion of two people of complementary sex which makes the two-in-one communion possible. The virtue of chastity (see below) calls us all to integrate our sexuality into our lives in such a way that we refrain from sexual expressions of love outside the context of marriage. The Church believes that those of same-sex attraction can do this as can people of heterosexual attraction. As with everyone else people of same sex attraction need community support. including support from the community of the Church.