New German church guidelines for sexual identity classes at Catholic schools have faced criticism from some bishops. The guidelines, titled “Created, Redeemed and Loved,” were published by the bishops’ conference to address issues of sexual orientation and gender identity. Bishop Stefan Oster of Passau accused the authors of violating the “Christian understanding of humanity.” The document has caused division within the German church.
21 days ago
The German bishops' conference published a 48-page brochure titled "Created, Redeemed and Loved" on October 30, 2025, aimed at providing pedagogical and pastoral guidance for Catholic schools on issues of sexual orientation and gender identity.1
The document addresses the needs of "queer individuals," including pupils, teachers, and parents, emphasizing unconditional acceptance and personality development within schools.1
It frames exploring sexuality as a core part of education, urging schools not to ignore the situations of lesbian, gay, bisexual, transgender, intersex, and non-binary youth.1
Bishop Stefan Oster of Passau sharply criticized the guidelines, accusing authors of violating the "Christian understanding of humanity" by prioritizing self-determination over Church teaching.1
Oster argued the text treats official doctrines as unhelpful and promotes a view that sexual identities are inherently natural, ignoring proposed modifications.1
His stance was supported by the Archdiocese of Cologne under Cardinal Rainer Maria Woelki and Bishop Rudolf Voderholzer of Regensburg, who noted the document was released without full consent despite requests for changes.1
Voderholzer described the process as pushing a "political agenda" rather than collaborative work.1
Germany's Federal Association of Catholic Religious Education Teachers (BKRG) and five other groups praised the brochure on November 21, 2025, for enhancing visibility and recognition of diverse sexual identities in schools.1
Bishop Heinrich Timmerevers of Dresden-Meissen, chairman of the Education Commission, introduced the text as aligned with the Synodal Way discussions, promoting self-discovery without discrimination.1
The guidelines link to broader challenges in Germany's 904 Catholic schools, where living and learning together amid differences is key.1
The controversy echoes the German Synodal Way (2019-2023), which debated same-sex blessings and priestly celibacy, and follows disputes over a handbook for same-sex blessings rebuked by the Vatican.1
Authors and the bishops' conference declined to comment further, with no details on the brochure's legal status or Vatican discussions during a November 12 meeting.1
Amid declining church participation—only 6.6% of Germany's 26% Catholic population attends Mass—the debate highlights tensions between pastoral care and traditional doctrine.1
How does the Catholic Church define human dignity regarding sexual identity?
The Catholic Church teaches that human dignity is an intrinsic and inviolable quality bestowed upon every person by virtue of their creation in the image and likeness of God. This dignity is not earned or diminished by actions, circumstances, or personal characteristics but flows from the very fact of human existence as rational, free beings capable of knowing and loving their Creator. Regarding sexual identity, the Church emphasizes that God created humanity as male and female, endowing both with equal personal dignity while calling them to acknowledge and embrace their God-given sexual identity as integral to their wholeness as persons. This acceptance is essential for living out one's vocation to love and communion, reflecting the divine plan for human relationships and self-fulfillment. The Church's understanding integrates theological anthropology, where sexual difference is not arbitrary but purposeful, rooted in the complementarity of the sexes that mirrors the inner life of the Trinity and enables the transmission of life.
At its core, human dignity arises from humanity's unique status among creation: "Of all visible creatures only man is 'able to know and love his creator' (GS 12). He is 'the only creature on earth that God has willed for its own sake' (GS 24)." This dignity is ontological, meaning it is inherent to the person from the moment of conception and persists through all stages of life, undiminished by suffering, sin, or societal status. The Second Vatican Council's Gaudium et Spes underscores this by stating that the human person "possesses the dignity of a person, who is not just something, but someone," capable of self-knowledge, self-possession, and freely entering into communion with others.
In the context of sexual identity, this dignity is expressed through the binary creation of man and woman, as described in Genesis: God fashions humanity "male and female, in his own image and likeness," calling them to reflect the Creator's inner unity through the complementarity of the sexes. The Church affirms that "by creating the human being man and woman, God gives personal dignity equally to the one and the other." This equality does not erase difference; rather, sexual identity—male or female—is a fundamental aspect of the person's being, sharing in the dignity of the "image of God." The body itself participates in this dignity, serving as the "living context in which the interiority of the soul unfolds," particularly through its sexed condition that enables generative relationships. As the Compendium of the Catechism explains, God created humans "as male and female, equal in personal dignity," summoning them to a vocation of love where sexual identity's "specificity and complementarity" are recognized as essential to the whole person.
The Church teaches that true human dignity requires freely accepting one's sexual identity, as it aligns with the natural order established by God. "Everyone should accept his or her identity as male or female, recognizing its importance for the whole of the person, its specificity and complementarity." This acceptance is not mere resignation but an act of freedom and responsibility, where the person governs passions through self-mastery, achieving dignity by choosing the good in conformity with reason and divine will. Gaudium et Spes elaborates: "Man's dignity therefore requires him to act out of conscious and free choice... not by blind impulses... Man achieves such dignity when, emancipating himself from all captivity to passion, he pursues his goal in a spontaneous choice of what is good." In sexual matters, this means integrating one's tendencies into a moral life ordered toward self-gift and communion, rather than yielding to instincts that disrupt inner harmony.
For the Christian, aided by grace, this integration restores the harmony disturbed by sin, allowing the person to flourish in their vocation. The Church warns that rejecting one's sexual identity—through ideologies that view it as a social construct—undermines this dignity by treating the body as separable from the soul or reducible to subjective feelings. Pope Francis, in line with this tradition, has affirmed that "creation is prior to us and must be received as a gift," calling us to "accept it and respect it as it was created." Thus, interventions like sex-change procedures, except in cases of genuine medical abnormalities, generally threaten the unique dignity received at conception, as they risk altering the body's God-given sexed nature.
The Church extends its teaching on dignity to those experiencing same-sex attraction, insisting that every person, regardless of orientation, possesses the same inviolable dignity as a creature of God and heir to eternal life. "The human person, made in the image and likeness of God, can hardly be adequately described by a reductionist reference to his or her sexual orientation." Homosexual persons "must be accepted with respect, compassion, and sensitivity," and the Church "utterly condemns all forms of unjust discrimination, violence, harassment or abuse" against them. The orientation itself is not sinful or evil, but homosexual acts are considered immoral because they do not fulfill the complementary, life-giving purpose of sexuality within marriage. Such acts, while not negating personal dignity, hinder full self-fulfillment by contradicting God's creative wisdom.
Regarding gender theory, which often posits gender as fluid and detached from biological sex, the Church critiques it as a grave violation of dignity when it leads to ideologies that deny the body's role in personal identity. Dignitas Infinita reaffirms that "every person, regardless of sexual orientation, ought to be respected in his or her dignity," while denouncing aggression or violence based on orientation. Yet, it also upholds the objective moral order, where sexual identity is not chosen but received, ensuring that dignity is protected through truth and charity rather than accommodation to cultural pressures. The Pontifical Academy of Social Sciences echoes this by stating that human dignity demands treating each person as an end in themselves, not an instrument, with freedom to worship and form communities rooted in this God-given identity.
In addressing these challenges, the Church promotes a pastoral approach: listening to experiences of confusion or dysphoria, reasoning from Scripture and tradition, and proposing paths of healing through chastity, prayer, and community support. This fosters integral human development, where dignity is realized in authentic love, free from reductionism.
The Church identifies violations of dignity related to sexual identity, such as subhuman conditions, exploitation, or ideologies that commodify the body. Pornography, for instance, objectifies persons, contradicting the dignity of sexual identity as ordered to love. Similarly, gender ideology's push for fluidity can lead to mutilation or coercion, infringing on the body's sacred role. The response is always to affirm dignity: "The intrinsic dignity of each person must always be respected in word, in action and in law." Through education and witness, the Church calls society to orders that affirm and perfect this dignity, as in Gaudium et Spes: establishing structures that help individuals "affirm and perfect the dignity proper to them."
In summary, the Catholic Church defines human dignity regarding sexual identity as an equal, inviolable gift from God, rooted in creation as male and female, requiring free acceptance and integration for personal flourishing. This dignity demands respect for all, compassion for struggles, and fidelity to the Creator's design, ensuring that every person is cherished as a reflection of divine love.