Catholic Church and homosexuality

For a wider perspective, see Christianity and homosexuality.

Homosexuality is considered by the Roman Catholic hierarchy to be "disordered" in the sense that it is said to be "ordered toward an intrinsic moral evil" and is not directed toward what the Catholic Church believes to be the unitive and procreative purposes of sexual activity. While "homosexual desires" are not in themselves considered sinful, "homosexual acts" are. The Church also believes the complementarity of the sexes to be part of God's plan. The Church holds same-gender sexual activities to be incompatible with this framework.

Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that 'homosexual acts are intrinsically disordered'. They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.

— The Catechism of the Catholic Church

These teachings are not limited to the issue of homosexuality, but form the philosophical underpinning for the Catholic teachings against, for example, fornication, other forms of sodomy, as well as contraception, pornography, and masturbation.

The church hierarchy campaigns against the decriminalization of homosexuality, same-sex marriage, and other LGBT rights issues.

Many Catholics disagree with the official position of the Roman Catholic hierarchy on homosexuality, and in many locations, such as the United States, Mexico, Canada, Australia, New Zealand, Northern and Western Europe, as well as much of South America (such as in Argentina, Brazil, Colombia, and Uruguay), show growing and stronger support for gay rights (such as same-sex marriage or civil unions, or protection against discrimination) than the general population. In other locations, such as the Philippines, while the general populace is ambivalent on gay rights, younger Filipinos are more accepting.

Church teaching

The official position of the Catholic Church is that "the sexual (genital) expression of love is intended by God's plan of creation to find its place exclusively within marriage between a man and a woman; and the sexual (genital) expression of love must be open to the possible transmission of new life". Therefore with regards to homosexuality, while homosexual desires or attractions are not in themselves sinful, homosexual acts are. Such acts are "intrinsically disordered", and "there can be no moral right to homosexual acts, even though they are no longer held to be criminal in many secular legal systems".

The Catechism of the Catholic Church (para 2357) promulgated in 1992 accepts that the " psychological genesis [of homosexuality] remains largely unexplained". Nevertheless scripture presents homosexual acts as "acts of grave depravity" and "tradition has always declared that homosexual acts are intrinsically disordered" as they are contrary to the natural law, and close the sexual act to the gift of life. Furthermore the catechism states that "they do not proceed from a genuine affective and sexual complementarity", and thus under no circumstances can they be approved.

However, while they are said to be disordered in the sense that they tempt one to do something that is sinful (viz. the homosexual act), temptations beyond one's control are not considered sinful in and of themselves. For this reason, while the Catholic Church does oppose attempts to legitimize same-gender sexual acts, it also urges respect and love for gay and bisexual people. "The Church cannot acknowledge amongst fundamental human rights a proposed right to acts which she teaches are morally wrong. Nevertheless, it is a fundamental human right of every person, irrespective of sexual orientation, to be treated by individuals and by society with dignity, respect and fairness."

The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.

The first edition in 1992 containing the line "They do not choose their homosexual condition; for most of them it is a trial" was changed in 1997 to say instead "This inclination, which is objectively disordered, constitutes for most of them a trial".

For those who do experience same-sex attractions and identify themselves with a homosexual orientation, the Catholic Church offers the following counsel:

Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.

Dissent from official Church position

A number of Catholics and Catholic groups oppose the position of the Church and seek to change it.

Clergy

A notable example of a theologian who has been critical of the Church's proclamations regarding homosexuality is Professor Charles Curran. Curran was removed from the faculty at the Catholic University of America following his contention that homosexual acts in the context of a committed relationship were good for homosexual people.

Roman Catholic priest Dr. James Alison argues that the teaching of the Congregation for the Doctrine of the Faith On the Pastoral Care of Homosexual Persons regarding persons with homosexual inclinations is incompatible with the Gospel, and states that "it cannot in fact be the teaching of the Church." In a Question of Truth, the Dominican priest Gareth Moore states that: "... there are no good arguments, from either Scripture or natural law, against what have come to be known as homosexual relationships. The arguments put forward to show that such relationships are immoral are bad."

There have also been some practical and ministerial disagreements within the clergy and hierarchy of the Church. Two notable examples of ordained Catholics who have attracted controversy because of their actions and ministry to homosexuals are Fr. Robert Nugent and Dr. Jeannine Grammick, who established New Ways Ministry, and were both disciplined by the Congregation for the Doctrine of the Faith because of their dissent from magisterial Church teaching regarding this issue. Similarly, the American Bishops Thomas Gumbleton of Detroit and Matthew Clark of Rochester, New York were criticized for their association with New Ways Ministry, and their distortion of the theological concept of the 'Primacy of Conscience' as an alternative to the actual teaching of the Church. Furthermore, the insistence of Bishop Jacques Gaillot to preach a message about homosexuality contrary to that of the official stance of the Church is largely considered to be one of the factors that led to him being removed from his See of Evraux, France, in 1995. While bishop he had blessed a homosexual union in a "service of welcoming", after the couple requested it in view of their imminent death from AIDS.

More recently, in 2013 in England and Wales, 27 prominent Catholics (mainly theologians and clergy) issued a public letter supporting the Government's move to introduce same-sex civil marriage. The group included Fr James Alison, Tina Beattie, and Fr Kevin T. Kelly. In Italy, Don Andrea Gallo participated in the Genova Pride 2009, complaining about the uncertainties of the Catholic Church in respect of homosexuality, and suggesting that the Catholic Church needs an openly gay pope.

Lay opinion

A 2011 report based on telephone surveys of American Catholics conducted by the Public Religion Research Institute found that 43% support same-sex marriage, 31% support civil unions, and 22% oppose any legal recognition of a same-sex relationship. 56% believe that sexual relations between two people of the same sex are not sinful. 73% favor anti-discrimination laws, 63% support the right of gay people to serve openly in the military, and 60% favor allowing same-sex couples to adopt children. A 2012 Pew Forum survey which asked American Catholic respondents if they supported or opposed same-sex marriage found that 52% supported it and 37% opposed it. Catholic support of gay rights is thus higher than that of other Christian groups and of the general population.

Movements

The Rainbow Sash Movement covers two separate organizations created by and advanced by practicing LGBT Catholics who believe they should be able to receive Holy Communion. It has been most active in the United States, England, and Australia. The Rainbow Sash itself is a strip of a rainbow colored fabric which is worn over the left shoulder and is put on at the beginning of the Liturgy. The members go up to receive Eucharist. If denied, they go back to pews and remain standing, but if the Eucharist is received then they go back to the pew and kneel in the traditional way.

Defense of official Church position

Some bishops have obtained a reputation for a vocal defense of Church teaching regarding homosexuality. Notable examples include Cardinals George Pell and Francis Arinze, who have insisted that the family as a unit is "mocked by homosexuality" and "sabotaged by irregular unions".

An essay taking a clear position against gay marriage, written by the French rabbi Gilles Bernheim, found a great echo in Catholic circles culminating in Pope Benedict XVI quoting him at length in his annual address to the Roman Curia, 21 December 2012.

Some Catholics who oppose gay rights and the acceptance of gay people regard the church's teaching on the matter as definitive, infallible, and unchangeable as a magisterial dogma of the Church. In an official brief called Rescriptum ex audientia of May 19, 2008 made by Cardinal Tarcisio Bertone the Cardinal Secretary of State reaffirmed the norms in the "Instruction Concerning the Criteria for the Discernment of Vocation with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders", as being of universal value and without exceptions.

Chastity-promoting ministries

Terence Cardinal Cooke of New York City saw a need for a ministry which would assist Catholics with a same-sex attraction to adhere to Catholic teaching on sexual behaviour. Cooke invited John Harvey to New York to begin the work of Courage International with Benedict Groeschel, of the Franciscan Friars of the Renewal. The first meeting was held in September 1980 at the Shrine of Mother Seton in South Ferry. The group consists of laymen and laywomen usually under anonymous discretion, together with a priest, to encourage its members to abstain from acting on their sexual desires and to live chastely according to the Catholic Church's teachings on homosexuality".

The Catholic Medical Association has stated that same-sex attractions are preventable and a symptom of other issues. The goal of therapy should be "freedom to live chastely according to one's state in life."

Homosexuality and Catholic clergy

Homosexual clergy is not a modern phneomenon. In response to scandals among ordinary clergy, Saint Peter Damian wrote his Liber Gomorrhianus (1050), which denounced, in ascending order of gravity, four varieties of sexual practice: masturbation, mutual masturbation, interfemoral intercourse, and anal intercourse.

Discipline

Main article: Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders

The 1961 Papal encyclical Careful Selection And Training Of Candidates For The States Of Perfection And Sacred Orders (Religiosorum institutio) stated that "Advantage to religious vows and ordination should be barred to those who are afflicted with evil tendencies to homosexuality or pederasty, since for them the common life and the priestly ministry would constitute serious dangers." Bishops had discretion in allowing the further instruction of offending but penitent seminarians, and held homosexuals to the same standards of celibate chastity as heterosexual seminarians.

In November 2005, the Congregation for Catholic Education under the direction of John Paul II, issued a document entitled an Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders. It stated that, “’’the Church, while profoundly respecting the persons in question, cannot admit to the seminary or to holy orders those who practise homosexuality, present deep-seated homosexual tendencies or support the so-called "gay culture"’’.

It was not a new moral teaching, but enhanced vigilance in barring homosexuals from seminaries, and from the priesthood. While the preparation for this document had started 10 years before its publication, this instruction is seen as an official answer by the Catholic Church to several sex scandals involving priests in the late 20th/early 21st century, including the American Roman Catholic sex abuse cases and a 2004 sex scandal in a seminary at St. Pölten (Austria). The document restricts discussion to homosexual candidates: as the vast majority of abuse victims were teenage boys, there is no specific instruction regarding nonchaste heterosexual candidates.

The document has attracted criticism based on an interpretation that the document implies that homosexuality is associated with pedophilia. There were some questions on how distinctions between deep-seated and transient homosexuality, as proposed by the document, will be applied in practice: the actual distinction that is made might be between those who abuse, and those who don't.

Estimating the number of homosexual priests

Main article: Homosexuality in the Roman Catholic priesthood

Evidence from several studies has shown that there are higher than average numbers of homosexual men (active and non-active) within the Catholic priesthood and higher orders; estimates presented in Donald B. Cozzens' book The Changing Face of the Priesthood range from 23–58%.

A 2002 nationwide poll in America by the Los Angeles Times of 1,854 Roman Catholic priests reported that 80% of them referred to themselves as "mostly" heterosexual, with 67% being exclusively heterosexual, 8% leaning toward heterosexual, 5% completely in the middle, and 6% leaning toward homosexual and 9% saying they are homosexual, for a combined figure of 15% on the homosexual side. Among younger priests (those ordained for 20 years or less) the figure was 23%.

The same survey reported that 44% of the priests said "definitely" a "homosexual subculture", defined as a "definite group of persons that has its own friendships, social gatherings and vocabulary", exists in their diocese or religious order. A 2001 survey conducted by Dean Hoge for Catholic University of America found that 19% of priests said "clearly there is a subculture", 36% said there probably is and 17% said there is not.

A number of anonymous studies have also suggested a prevalence of homosexual leanings in the Roman Catholic priesthood. Studies by Wolf and Sipe from the early 1990s suggest that the percentage of priests in the Catholic Church who admitted to being gay or were in homosexual relationships was well above the national average for the United States of America. Elizabeth Stuart, a former convener of the Catholic Caucus of the Lesbian and Gay Christian movement claimed, "It has been estimated that at least 33 percent of all priests in the RC Church in the United States are homosexual."

One report suggested that since the mid-1980s Roman Catholic priests in the United States were dying from AIDS-related illnesses at a rate four times higher than that of the general population; with most of the cases contracted through same-sex relations, and the cause often concealed on their death certificates.

There has been some support for homosexual priests expressed by members of the clergy, including by Bishop Thomas Gumbleton of the Archdiocese of Detroit, who has argued for the ordination of gay men. "Gay priests and heterosexual priests didn't know how to handle their sexuality, their sexual drive. And so they would handle it in ways that were not healthy." Furthermore the report suggested that some priests and behavioral experts believe the church had "scared priests into silence by treating homosexual acts as an abomination and the breaking of celibacy vows as shameful".

Homosexuality and the episcopacy

Main article: Gay bishops

The existence of gay bishops in the Roman Catholic, Anglican, Lutheran and other traditions is a matter of historical record, though never, until recently, considered licit by any of the main Christian denominations. Homosexual activity was engaged in secretly. When it was made public, official response ranged from inaction to expulsion from Holy Orders. As far back as the eleventh century, Ralph, Archbishop of Tours had his lover installed as Bishop of Orléans, yet neither Pope Urban II, nor his successor Paschal II took action to depose either man.

Although homosexual sexual acts have been consistently condemned by the church, a number of senior members of the clergy have been found to have had homosexual relationships. Archbishop Rembert Weakland, who retired in 2002, was alleged to have been in a relationship with a former graduate student; Juan Carlos Maccarone, the Bishop of Santiago del Estero in Argentenia, retired after video surfaced showing him engaged in homosexual acts; and Francisco Domingo Barbosa Da Silveira, the Bishop of Minas in Uruguay, resigned in 2009 after it was alleged that he had broken his vow of celibacy.

A number of Popes were rumored to have been homosexual or to have had male sexual partners, similar to the Roman Emperors. In the 11th century, Pope Benedict IX (1044–1048) was forced out of the papacy amidst a series of scandals, including his sexual orientation toward men.

Recent developments

In recent years there has been increased media interest in a perceived "gay lobby" inside the Vatican. Shortly before the resignation of Pope Benedict XVI's in February 2013, the Italian media in particular used un-sourced reports to suggest that gay clergy had been collaborating to advance personal interests. This risked opening the Holy See to potential blackmail, and had been one of the factors influencing Benedict's decicion to resign. This lobby was seemingly acknowledged by Pope Francis in remarks later that year made during a meeting held in private with Catholic religious from Latin America, and he was said to have promised to "see what we can do".

In July, Francis responded directly to journalists' questions concerning a reported insider lobby of gay men. He drew a distinction between the problem of lobbying, and the sexual orientation of people: "If a person is gay and seeks God and has good will, who am I to judge?" He quoted the statement by the Catechism of the Catholic Church that gay people should not be marginalised in society, but rather integrated. "The problem, he said, is not having this orientation. We must be brothers. The problem is lobbying by this orientation, or lobbies of greedy people, political lobbies, Masonic lobbies, so many lobbies. This is the worse problem." In relation to reports that a newly promoted Vatican official had had a homosexual relationship, Pope Francis drew a distinction between sins, which can be forgiven if repented of, and crimes, such as sexual abuse of minors.

Some LGBT groups welcomed the comments, noting that this was the first time a pope had used the word "gay" in public, and had also accepted the existence of gay people as a recognisable part of the Catholic Church community for the first time.

Political activity

Decriminalization of homosexuality

The Holy See, an observer at the United Nations, opposed both informally and formally a 2008 proposed declaration urging the decriminalization of "sexual orientation" and "gender identity", which are punishable by law in many countries, including some where it incurs a death sentence. In an interview published on 1 December 2008, Archbishop Celestino Migliore, the Holy See's representative at the United Nations General Assembly, said of the proposed declaration that it "asked for the addition of new categories to be protected against discrimination without taking into account that, if adopted, these would create terrible new discriminations" such as, he said, pillorying and pressuring of states that do not recognize as marriage a union between persons of the same sex. or to provide adoption rights to gays and lesbians. Speaking on the floor of the General Assembly on 18 December 2008, he said: "The Holy See appreciates the attempts made [in the draft declaration] to condemn all forms of violence against homosexual persons as well as urge States to take necessary measures to put an end to all criminal penalties against them", but added that its failure to define the terms "sexual orientation" and "gender identity" would produce "serious uncertainty" and "undermine the ability of States to enter into and enforce new and existing human rights conventions and standards".

During discussion at the 16th session of the UN Human Rights Council in 2011 of a Joint Statement on Ending Violence and Related Human Rights Violations Based on Sexual Orientation and Gender Identity, the Holy See's representative, Archbishop Silvano Maria Tomasi, stated: "A state should never punish a person, or deprive a person of the enjoyment of any human right, based just on the person's feelings and thoughts, including sexual thoughts and feelings. But states can, and must, regulate behaviors, including various sexual behaviors. Throughout the world, there is a consensus between societies that certain kinds of sexual behaviors must be forbidden by law. Pedophilia and incest are two examples." He later said of that resolution that recognizing gay rights would cause discrimination against religious leaders and that he was concerned about opposite-sex marriages losing value.

Elsewhere, in Nigeria, Cardinal John Onaiyekan was thought to have tacitly approved of a May 2013 bill criminalizing same-sex relationships and participation in gay rights organizations. Catholic bishops in Uganda, a country where 42% of the population is Catholic, urged Parliament in 2012 to pass the anti-homosexuality bill. While in Uganda, it was reported that in 2013 Archbishop Cyprian Kizito Lwanga had joined other religious leaders calling on parliamentarians to make progress in enacting legislation that would broaden the criminalisation of same-sex relations. He also reinforced the appeal to Ugandans "to remain steadfast in opposing the phenomena of homosexuality, lesbianism and same-sex union".

Discrimination against homosexuality

The United States Conference of Bishops wrote to all members of the Senate Committee for Health, Education, Labour and Pensions in 2013 to register its opposition to a proposed Employment Non-Discrimination Act (ENDA). The proposed legislation would prohibit discrimination in hiring and employment on the basis of sexual orientation or gender identity by civilian, nonreligious employers with at least 15 employees. While they expressed their belief that "no one should be an object of scorn, hatred, or violence for any reason, including sexual inclination", the bishops declared: "We have a moral obligation to oppose any law that would be so likely to contribute to legal attempts to redefine marriage".

In July 2013, Cardinal Nicolás de Jesús López Rodríguez referred to President Obama's nominee for Dominican Republic’s ambassador by the anti-gay slur "maricón". In 2011 a Catholic bishop in Peru, Luis Bambarén was forced to apologize for using the same word in commenting, when answering journalists' questions on plans to legalise same-sex marriage, on the use in Spanish of the English word "gay": "I do not know why we talk about Gays. Let's speak in Creole or Castilian: They're faggots. That's how you say it, right?" He later apologized, saying: "It is an offensive word, and [homosexuals] deserve respect."

The Church's teaching on the use of offensive language regarding homosexuals was expressed in a letter to all its bishops in 1986:

It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church's pastors wherever it occurs. It reveals a kind of disregard for others which endangers the most fundamental principles of a healthy society. The intrinsic dignity of each person must always be respected in word, in action and in law.

Campaign against same sex marriage and civil unions

In recent years, the Catholic Church has resisted legislative efforts by governments to give equal rights to gay men and women through the establishment of either civil unions or same sex marriage.

On June 3, 2003, the Congregation for the Doctrine of the Faith published a document with the agreement of Pope John Paul II called "Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons" opposing the very idea of same-sex marriage. This document made clear that "legal recognition of homosexual unions or placing them on the same level as marriage would mean not only the approval of deviant behaviour ... but would also obscure basic values which belong to the common inheritance of humanity". Catholic legislators were instructed that supporting such recognition would be "gravely immoral", and that they must do all they could do actively oppose it, bearing in mind that "the approval or legalisation of evil is something far different from the toleration of evil". The document said that allowing children to be adopted by people living in homosexual union would actually mean doing violence to them, and stated: "There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God's plan for marriage and family. Marriage is holy, while homosexual acts go against the natural moral law." One newspaper interpreted the document as saying gay sex was "inhuman"..

North America

In the United States, the leadership of the Catholic Church has taken an active and financial role in political campaigns across all states regarding same-sex marriage. It was reported that the Church spent nearly $2 million in autumn 2012 toward unsuccessful campaigns against gay marriage in four states (Maine, Maryland, Minnesota and Washington), representing a significant share of the contributions used to fund anti-gay marriage campaigns, although a 2012 Pew Research Center poll indicated that Catholics in the United States generally who support gay marriage outnumber those who oppose it at 52 percent to 37 percent The Church's influence in opposing same-sex marriage in the United States is waning.

In addition to financially supporting political campaigns against same-sex marriage, the church has also urged its followers to campaign and vote against it, distributing anti-gay-marriage DVDs and asking parishioners to write to lawmakers and urge them to oppose the Religious Freedom and Marriage Fairness Act. Bishops and archbishops have described same-sex marriage as against nature and a risk to spiritual well-being, and discouraged supporters from taking communion or attending same-sex weddings.

In July 2003, the hierarchy of the Catholic Church in Canada, the country's plurality religion, protested the Chrétien government's plans to include same-sex couples in civil marriage. The church criticisms were accompanied by Vatican claims that Catholic politicians should vote according to their personal beliefs rather than the policy of the government. Amid a subsequent backlash in opinion, the Church remained quiet on the subject until late 2004, when the Bishop of Calgary, Frederick Henry, wrote a pastoral letter calling homosexual behaviour "an evil act" and seeming to call for its outlaw by the government, saying "Since homosexuality, adultery, prostitution and pornography undermine the foundations of the family, the basis of society, then the State must use its coercive power to proscribe or curtail them in the interests of the common good".

Europe

Church figures have also criticized attempts to legalize same-sex marriage in Europe. Pope John Paul II criticized same-sex marriage when it was introduced in the Netherlands in 2001, and cardinals in Scotland and France said that it was a danger to society.

In Spain and Portugal, Catholic leaders led the opposition to same-sex marriage, urging their followers to vote against it or to refuse to implement the marriages should they become legal. In May 2010, during an official visit to Portugal four days before the ratification of the law, Pope Benedict XVI, affirmed his opposition by describing it as "insidious and dangerous".

In 2010 in Ireland, Sean Brady (the Archbishop of Armagh) unsuccessfully asked Irish Catholics to resist government proposals for same-sex civil partnerships, and the Irish episcopal conference said that they discriminated against people in non-sexual relationships. In April 2013, when the legalization of same-sex marriage was being discussed, the Irish Bishops Conference stated in their submission to a constitutional convention that, if the civil definition of marriage was changed to include same-sex marriage, so that it differed from the church's own definition, they would no longer perform civil functions at weddings.

In the predominantly Catholic countries of Italy and Croatia the Catholic Church has been the main opponent to either the introduction of civil unions or marriage for same-sex-couples. In July 2013, 750,000 signatures (a fifth of Croatia's total population) were collected by Church leaders for a petition calling on law-makers to ensure the prohibition on same-sex marriage was embedded in the national Constitution.

South America

In response to efforts to introduce-same sex marriage in Uruguay in 2013, Pablo Galimberti, Bishop of Salto on behalf of the Uruguayan Bishops Council, said that marriage was "an institution that is already so injured", and that the proposed law would "confuse more than clarify." The proposal nevertheless became law, with strong public support.

Africa

In Cameroon, Victor Tonye Bakot Archbishop of Yaounde, urged parishioners in 2012 that: “Marriage of persons of the same sex is a serious crime against humanity. We need to stand up to combat it with all our energy” At the start of 2013 the National Episcopal Conference of Cameroon followed this up by issuing a public statement urging "all believers and people of good will to reject homosexuality and so-called ‘gay marriage’".

Acceptance of civil unions

There has been some dissent expressed in recent years by figures in the Church on whether support shouldn't at least be given for homosexual civil unions. Most notably by Christoph Schonborn, the Cardinal Archbishop of Vienna; but also the former Papal Master of Ceremonies, Piero Marini, and Godfried Danneels, the former Primate of Belgium in 2013. It has even been suggested that when Pope Francis, as Archbishop of Buenos Aires, urged fellow Argentine bishops in 2010 to signal support for civil unions, this was a compromise response to calls for same-sex marriage.

Over 260 Catholic theologians, particularly from Germany, Switzerland and Austria (and including Hans Kung), signed in January/February 2011 a memorandum Church 2011. It called for more ecclesiastical respect for gay couples, who live in civil unions.

See also

• DignityUSA
• Gay bishops
• Homosexuality and Christianity
• Homosexuality in the Roman Catholic priesthood
• Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders
• List of sexually active popes
• Ministry to Persons with a Homosexual Inclination
• Ordination of LGBT Christian clergy
• Religious views on same-sex marriage

Bibliography

• David Berger (2010-11). Der heilige Schein. ISBN 978-3-550-08855-1. {{cite book}}: Check date values in: |date= (help)
• Kate Saunders (1992-04-06). Catholics and sex. Vintage. ISBN 978-0-434-67246-2. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Elizabeth Stuart (1993-07). Chosen. Geoffrey Chapman. ISBN 978-0-225-66682-3. {{cite book}}: Check date values in: |date= (help)
• Atila Sinke Guimara̋es (1999-12). The Catholic Church and homosexuality. TAN Books. ISBN 978-0-89555-651-6. {{cite book}}: Check date values in: |date= (help)
• Randy Engel (2006). The Rite of Sodomy. ISBN 978-0-9778601-3-5.

External links

• Christian Anthropology and Homosexuality