Papal statement on the dubia about the trans question, explained and translated

Translation in full below. The tl;dr though is that nothing new happened: transsexuals - those who have previously received s*x change surgery and undergone hormone therapy and have since repented their sins and are no longer deluded can receive Baptism and be godparents (pending pastoral discretion). There's nothing new here. Transgenderism isn't a factor. It simply directs to existing canon law.

Literally no different than when Francis said like a year ago that homosexuality isn't a crime but is still gravely sinful, and the news went nuts with headlines about FRANCIS SAYS GAYS ARE FINE COME GET GAY MARRIED.

Translation follows:

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On 14 July 2023, this Dicastery received a letter from H.E. Monsignor José Negri, Bishop of Santo Amaro in Brazil, containing some questions regarding the possible participation in the sacraments of baptism and marriage by transsexual and homo-affective people.

After a study on the matter, this Dicastery responded as follows.

Responses from the Dicastery to Mons. Negri

The following responses essentially reiterate the fundamental contents of what has already been stated on the subject by this Dicastery in the past.

1. Can a transsexual be baptized?

A transsexual - who has also undergone hormonal treatment and s*x reassignment surgery - can receive baptism, under the same conditions as other believers, if there are no situations in which there is a risk of generating public scandal or disorientation among the faithful. In the case of children or adolescents with transsexual problems, if well prepared and willing, they can receive Baptism.

At the same time, the following needs to be considered, especially when there are doubts about the objective moral situation in which a person finds himself or about his subjective dispositions towards grace.

In the case of Baptism, the Church teaches that, when the sacrament is received without repentance for grave sins, the subject does not receive sanctifying grace, although he receives the sacramental character. The Catechism states: «This configuration to Christ and the Church, achieved by the Spirit, is indelible; it remains forever in the Christian as a positive disposition towards grace, as a promise and guarantee of divine protection and as a vocation to divine worship and to the service of the Church".

Saint Thomas Aquinas taught, in fact, that when the impediment to grace disappears, in someone who has received Baptism without the right dispositions, the character itself "is an immediate cause that disposes one to accept grace". Saint Augustine of Hippo recalled this situation by saying that, even if man falls into sin, Christ does not destroy the character received by him in Baptism and seeks (quaerit) the sinner, in whom this character is imprinted which identifies him as his property.

Thus, we can understand why Pope Francis wanted to underline that baptism «is the door that allows Christ the Lord to establish himself in our person and for us to immerse ourselves in his Mystery». This concretely implies that «not even the doors of the Sacraments should be closed for any reason. This is especially true when it comes to that sacrament which is "the door", Baptism [. . .] the Church is not a customs house, it is the paternal home where there is room for everyone with their tiring life».

So, even when doubts remain about the objective moral situation of a person or about his subjective dispositions towards grace, we must never forget this aspect of the faithfulness of God's unconditional love, capable of generating even with the sinner an irrevocable alliance, always open to development, which is also unpredictable. This is true even when a purpose for amendment does not appear fully manifest in the penitent, because often the predictability of a new fall "does not prejudice the authenticity of the purpose". In any case, the Church must always remind us to fully live all the implications of the baptism received, which must always be understood and deployed within the entire path of Christian initiation.

2. Can a transsexual be a godfather or godmother at baptism?

Under certain conditions, an adult transsexual who has also undergone hormonal treatment and s*x reassignment surgery can be admitted to the role of godfather or godmother. However, since this task does not constitute a right, pastoral prudence demands that it not be permitted if there is a risk of scandal, undue legitimation or disorientation in the educational sphere of the ecclesial community.

3. Can a transsexual be a witness to a wedding?

There is nothing in current universal canon law that prohibits a transsexual person from being a witness to a wedding.

4. Can two homo-affective people appear as parents of a child, who must be baptized, and who was adopted or obtained through other methods such as a rented womb?

For the child to be baptized there must be a well-founded hope that he will be educated in the Catholic religion (cf. can. 868 § 1, 2 or CIC; can. 681, § 1, 1st CCEO).

5. Can a homo-affective person who lives together be the godfather of a baptized person?

In accordance with can. 874 § 1, 1o and 3o CIC, anyone who possesses the aptitude for it (cf. 1o) and "leads a life in conformity with the faith and the role he assumes" can be a godfather or godmother (cf. can. 685, § 2 CCEO). The case is different in which the cohabitation of two homo-affective people consists, not in simple cohabitation, but in a stable and declared more uxorio relationship, well-known by the community.

In any case, due pastoral prudence requires that each situation be wisely considered, to safeguard the sacrament of baptism and above all its reception, which is a precious asset to be protected, as it is necessary for salvation.

At the same time, it is necessary to consider the real value that the ecclesial community gives to the tasks of godfathers and godmothers, the role that they have in the community and the consideration shown by them towards the teaching of the Church. Finally, the possibility must also be taken into account that there is another person from the family circle who can guarantee the correct transmission of the Catholic faith to the person being baptized, knowing that one can still assist the person being baptized, during the rite, not only as a godfather or godmother but, also, as witnesses of the baptismal act.

6. Can a homo-affective and cohabiting person be a witness to a wedding?

There is nothing in current universal canon law that prohibits a cohabiting, homo-affective person from being a witness to a marriage.