The ephebophila problem in the church.

Protocols should be developed which will allow those professionals who

screen candidates for the priesthood to identify those individuals with

serious problems, to recommend therapy for those with correctable problems, and to accept those who can live chaste celibacy and pose no threat to others. Simply asking a candidate if he is a heterosexual or a homosexual, or if he is sexually interested in adolescents or children is not

sufficient. Proper history taking, a clinical interview, and psychological

testing correctly interpreted will uncover most current and potential

problems.

Two different studies have found that the answers to a small number of

questions about childhood and adolescent experiences included within a

larger questionnaire allowed the clinical interviewer to conclude, with 90%

accuracy, whether the subject was a heterosexual or a homosexual.

When screening reveals probable SSA, the candidate is not automatically excluded from consideration. If he is willing to do the hard work required to come to freedom from his emotional pain, his same-sex attractions will be resolved and then he can reapply later. The Church should not take the moral risk of allowing someone with SSA to enter the seminary. Also, a period of sexual abstinence for five years should be required of those with SSA prior to entering the seminary.

It should be noted, that many men with SSA will have problems besides their SSA which could make admission to the seminary inadvisable. For example, men with SSA are more likely to have problems with compulsive masturbation, other sexual addictions, substance abuse problems, history of childhood sexual abuse, and depressive illness.

It is essential that mental health professionals involved in any way with

screening candidates for seminary or with treating seminarians or priests,

as well as the faculty at the seminaries support the teaching of the Church

on sexuality, particularly on homosexuality. In our experience, there are

some dioceses and religious communities relying upon the work of mental

health professionals who actively disagree with the Church’s sexual