The Troubling Statements of Father Roberto Pasolini

The recent appointment (November 9, 2024) of Rev. Father Roberto Pasolini, O.F.M. Cap., as Preacher of the Papal Household by Pope Francis has sparked scandalized reactions. Father Pasolini, a professor of Biblical Exegesis at the Northern Italy Theological Faculty in Milan, has been met with significant concern by a considerable portion of the faithful people. Particularly alarming are some of his statements on LGBT topics, widely shared online and made during a conference on April 10, where he proposed theological interpretations strikingly divergent from Catholic doctrine. 

According to Father Pasolini (as reported HERE by the well-known Italian blog defending Tradition, Messainlatino.it), Scripture contains no unequivocal condemnation of homosexual relationships. He even suggested that episodes such as the friendship between Jonathan and David, or the relationship between the centurion and his servant, could be interpreted as examples of homosexual love. More gravely, he left open the possibility of homosexual relationships between Jesus and his disciples, or between Jesus and Lazarus, appealing to Christ's "mercy" to justify such hypotheses. This interpretation, though presented by Father Pasolini as legitimate, is utterly devoid of exegetical and theological foundations and severely distorts the biblical message. 

Even more problematic—and let’s use the right words!—immoral, is the suggestion of a supposed homosexual relationship between Jesus and His disciples or between Jesus and Lazarus, a suggestion not only baseless but deeply blasphemous.

Father Pasolini’s views clash with the clear teaching of Scripture. And one need not turn to the allegedly "hated and homophobic" Old Testament to see this! St. Paul, in his Letter to the Romans (1:24-27), explicitly condemns homosexual acts as contrary to the nature created by God: 

"Therefore, God gave them up to dishonorable passions. Their women exchanged natural relations for those that are contrary to nature, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error."

It is crucial to note: St. Paul does not condemn homosexual inclinations per se but the acts. This distinction is fundamental in Catholic morality: inclination is not sinful because there is no guilt without will, while actions that contradict natural and divine law are certainly sinful. Sodomy is always a grave sin, hence mortal (it kills the grace of God within us), and as with any mortal sin, it renders a person unworthy to receive the Eucharist. Moreover, as a sin against nature, sodomy is among the four sins that "cry out to heaven for vengeance," to use the famous expression from the Catechism of St. Pius X. These are sins punished not only in the afterlife, but also in this life. 

This applies equally to sodomy within heterosexual married couples. Sodomy and other disordered sexual acts, as noted in the Catechism of the Catholic Church (nos. 2357-2359), are always morally disordered. 

Father Pasolini's appointment comes in an ecclesial climate already marked by tensions over LGBT issues. Pope Francis has often surrounded himself with figures promoting a pro-LGBT pastoral approach, creating confusion and discord among the clergy and laity, and compromising the Church's credibility. 

Father Pasolini invokes the mercy of Jesus to justify his interpretations, but forgets that divine mercy is never separated from truth and justice. Jesus, while welcoming sinners, never approved of sin. The episode of the adulterous woman (Jn 8:1-11) is emblematic: after saving her from stoning, He says, "Go and sin no more." Mercy is not permissive but transformative: the Gospel is a continual call to conversion and new life in Christ. 

The interpretation of biblical episodes like those of Jonathan and David or the Roman centurion must, therefore, be rejected outright. These biblical accounts express friendship, respect, and affection, certainly, but there is no evidence suggesting homosexual relationships—quite the opposite! The "fantasy of biblical scholars" Father Pasolini speaks of cannot replace rigorous exegetical and theological research. Reading into Scripture what is not there—or worse, reading what one prefers to find—means distorting its meaning, bending it to contemporary ideologies. 

Even more problematic—and let’s use the right words!—immoral, is the suggestion of a supposed homosexual relationship between Jesus and His disciples or between Jesus and Lazarus, a suggestion not only baseless but deeply blasphemous, undermining the very heart of Christian faith. Jesus is the incarnate Son of God, the spotless Lamb, and insinuating that He could have engaged in sinful relationships is truly unacceptable. 

This entire pro-LGBT narrative not only offends Christ’s dignity but also the traditional Catholic understanding of His earthly mission. The Lord came to earth primarily to atone for original sin through the sacrificial offering of His own life on the cross, a debt otherwise insurmountable for humanity. The dimension of celibacy and Christ's complete sexual abstinence must be read in this light—as part of a total and continuous life of sacrifice, a renunciation aimed at a greater good: the potential salvation of all humanity. 

Father Pasolini’s appointment risks amplifying the relativism already rampant in the Church, confusing the faithful and weakening the evangelical witness.

This is why, by divine law, bishops cannot be chosen from among married men. This is why priests should wear the black cassock, a symbol of sacrifice, mourning, and "death to the world" with its desires. Sexual attraction to the opposite sex is natural and healthy. However, Christ and His priests voluntarily renounce it as part of their sacrificial mission. This is Catholic doctrine on priestly celibacy, of which Christ is the primary model. 

Father Pasolini's appointment comes in an ecclesial climate already marked by tensions over LGBT issues, heightened by the recent Synod on Synodality, where positions significantly deviating from traditional Catholic doctrine on this topic emerged. Pope Francis has often surrounded himself with figures promoting a pro-LGBT pastoral approach, creating confusion and discord among the clergy and laity, and compromising the Church's credibility. 

Preaching in the Papal Household requires not only profound biblical and theological competence but also absolute fidelity to the Magisterium. Father Pasolini’s positions, though cloaked in "openness" and "mercy," do not meet these criteria. His appointment risks amplifying the relativism already rampant in the Church, confusing the faithful and weakening the evangelical witness. We urge the Holy Father and the bishops to intervene to ensure that the role of Preacher of the Papal Household is entrusted to individuals more faithful to the perennial teaching of Holy Mother Church. 

Fidelity to the Gospel cannot be compromised to accommodate the fashions or cultural pressures of our times. The Church is called to witness to the truth of Christ, even when uncomfortable or countercultural. Only by remaining faithful to the Magisterium and Sacred Scripture can she offer an authentic light to the world. Yet, we trust that Providence will guide the Church toward truth and justice.

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