Catholic moral teaching emphasizes the crucial distinction between the sinner and the sin.

In the context of homosexuality, we affirm the dignity of the person with same-sex attractions and the need to accept such a person with “respect, compassion and sensitivity” (Catechism, No. 2358).

At the same time, however, we recognize that homosexual liaisons are “acts of grave depravity” and “intrinsically disordered” (Catechism, No. 2357).

This distinction between the homosexual person and homosexual acts is vitally important and must be patiently communicated to our contemporaries.

But what about the condition itself, the “inclination” or “tendency” or “orientation” to commit such acts? How does that fit in?

The most definitive teaching on this subject is found in The Pastoral Care of Homosexual Persons (1986), published by the Congregation for the Doctrine of the Faith in the Vatican.

This document notes that there has been an overly benign interpretation given to the homosexual condition itself, leading some commentators to adopt the error that the condition is neutral or even good.

In response, the congregation says that while the homosexual condition itself is not a sin, it “is a more or less strong tendency ordered toward an intrinsic moral evil, and thus the inclination itself must be seen as an objective disorder” (No. 3).

One might ask, “So long as we love the sinner and hate the sin, what difference does it make whether we consider the condition itself to be ‘neutral’ or ‘good’ or an ‘objective disorder’?”

It makes all the difference in the world.

There are Catholics who dissent from traditional Christian teaching on the sinfulness of homosexual acts. For them, a step toward “bringing the Church around” on this issue is to have us believe that homosexuality is not a disorder at all, but a gift to be celebrated.

We frequently hear the lie that homosexuals are “born that way.” The often unspoken implication is that if homosexuals are born that way, then that's simply the way they're wired and it's unjust to prohibit them from acting upon that condition.

Certainly, homosexuality is a complex reality, and we rightly support honest research by objective science regarding its causes. In the meantime, though, we must affirm that the overwhelming state of the scientific evidence adduced to date shows that homosexuality is not genetic.

Regardless of the causes of one's homosexuality, the Lord clearly expects and requires those who follow him to leave the lifestyle behind (1 Corinthians 6:9-11). Have homosexuals who strive to live chastely been given a difficult cross? Undoubtedly.

This distinction between the homosexual person and homosexual acts is vitally important and must be patiently communicated to our contemporaries.

But no one has been given a cross that's beyond his or her strength.

Those who labor under the heavy weight of same-sex attractions uniquely share in the sacrifice of Christ and should be assisted in their labors by the prayers, pastoral support and friendship of all the faithful.

Rejecting the cross, however, is not an option. Let's look at it this way. Some people are clearly born with the genetic predisposition to alcoholism.

Does this fact mean that laws against public intoxication, drunken driving and the like unjustly discriminate against such people? Do we relax our laws and standards regarding sobriety because they were born that way? Of course not, even though it means that they must exercise far more diligence and restraint regarding alcohol than the rest of the population.

St. Thomas said that action follows being. In this context, pastoral charity must follow the nature of homosexuality.

If homosexuality is a neutral or even good condition, we might be inclined toward a false tolerance — a tolerance of the sin itself, and not just the sinner. Such an approach reflects a lesser love, the love of a coward or an enabler, the love of one who wants above all to be liked or to not make waves.

But if homosexuality, as the Church has always taught, is a disorder that inclines a person to grave sin, pastoral charity is reflected not only in calling people out of the homosexual lifestyle, but also by assiduously searching for new therapies and encouraging those who have successfully overcome the condition itself to tell their stories.

This love should ultimately lead homosexuals out of the closet and into the confessional. But they may have to wait — I'll already be in line.

Leon J. Suprenant Jr. is president of Catholics United for the Faith and Emmaus Road Publishing. His email address is leon@cuf.org.