The Holy See clarifies the Pope's condom remarks

Yesterday Father Federico Lomardi, Spokesman of the Holy See, issued the following clarification on the words of the Pope that have recently been twisted and greatly misunderstood and taken well out of context (with my emphases):

At the end of chapter eleven of the book 'Light of the World' the Pope responds to two questions about the battle against AIDS and the use of condoms, questions that reconnect with the discussions that arose in the wake of certain statements the Pope made on this subject during the course of his 2009 trip to Africa.

The Pope again makes it clear that his intention was not to take up a position on the problem of condoms in general; his aim, rather was to reaffirm with force that the problem of AIDS cannot be solved simply by distributing condoms, because much more needs to be done: prevention, education, help, advice, accompaniment, both to prevent people from falling ill and to help them if they do.

The Pope observes that even in the non-ecclesial context an analogous awareness has developed, as is apparent in the so-called ABC theory (Abstinence - Be Faithful - Condom), in which the first two elements (abstinence and fidelity) are more decisive and fundamental in the battle against AIDS, while condoms take last place, as a way out when the other two are absent. It should thus be clear that condoms are not the solution to the problem.

The Pope then broadens his perspective and insists that focusing only on condoms is equivalent to trivialising sexuality, which thus loses its meaning as an expression of love between persons and becomes a 'drug'. This struggle against the trivialisation of sexuality is 'part of the great effort to ensure that sexuality is positively valued and is able to exercise a positive effect on man in his entirety'.

In the light of this broad and profound vision of human sexuality and the problems it currently faces, the Pope reaffirms that 'the Church does not of course consider condoms to be the authentic and moral solution' to the problem of AIDS.

In this the Pope does not reform or change Church teaching, but reaffirms it, placing it in the perspective of the value and dignity of human sexuality as an expression of love and responsibility.

At the same time the Pope considers an exceptional circumstance in which the exercise of sexuality represents a real threat to another person's life. In such a case, the Pope does not morally justify the disordered practice of sexuality but maintains that the use of a condom to reduce the danger of infection can be 'a first act of responsibility', 'a first step on the road toward a more human sexuality', rather than not using it and exposing the other person to a mortal risk.

In this, the reasoning of the Pope certainly cannot be defined as a revolutionary change.

Many moral theologians and authoritative ecclesiastical figures have supported and support similar positions; it is nevertheless true that we have not heard this with such clarity from the mouth of the Pope, even in an informal and non-magisterial form.

Thus Benedict XVI courageously makes an important contribution to help us clarify and more deeply understand a long-debated question. His is an original contribution, because, on the one hand, it remains faithful to moral principles and transparently refutes illusory paths such as that of 'faith in condoms'; on the other hand, however, it manifests a comprehensive and farsighted vision, attentive to recognising the small steps (though only initial and still confused) of an often spiritually- and culturally-impoverished humanity, toward a more human and responsible exercise of sexuality.