Homosexualitet, motstånd mot

♀♂ 2 24/6 24/7 5 9,5 A-level A2M 2 ABDL 2 Abrosexualitet 2 Ace Actrotomofili Acucullofallia Add Adhd Adrenalin 3 Adult baby Aegosexuell AFAB 2 Aftercare Aga Ägd Agender 2 Ageplay 3 Ahegao 2 Akbar del Piombo Äkta 2 al-Nafzawi, shejk Alexitymi 2 Algofili 2 Algolagni Allosexualitet Altocalcifili Alvinolagni AMAB 2 Amaurofili 2 Ambiamorös 2 Ambisexuell 2 Ampallang 2 Analism Anastemafili Androfili Androgyn 2 Androminetofili Anglofili Anguisette Anguissette Animal roleplay 2 Ankarpartner Anomeatia Anophilemia Anorexi ANR Antropofagi Antropomorf 2 Antropomorph Apadravya Apotemnofili Aquafili 2 Aromanticism Aromantisk Asexualitet 3 Aspergers Syndrom 8 Asphyxiafili Asthenolagni Athamay 2 ATM 2 Augustinus Auralism Autoerotik Autogynefili Axillism B/D Babyspace Bakbunden Bal busting Balett fetisch Ballbusting Balle 2 Ballgag 2 Ballkicking Barbacka Barbell Bareback 2 Basorexi Bastinado BBC BBM BBW BDSM 5 BDSM emblemet 3 BDSM organisasjoner i Norge BDSM-borgen Bdsm-kär BDSME BDSMF Bear Beastalia Beatty, Maria Begagnatmarknaden Berättelsen om O 4 BHM Bigender 2 Biggie Bimbo Bimbofierad Bipolär Sjukdom Bisarr Bisexualitet 3 Bita BJ Björkris Blackmail Blandorienterad relation Bloch, Dr Iwan Bloch, Iwan Blöjfetischism 2 Blood play 2 Bloodsports 2 Blowing her minds 2 Body modification Body stocking 2 Bondage 2 Borderline 13 Borgen Botting from the toppom Bottom 4 Boytoy Branding Brat Brat-whisperer Breast bondage Breath control 3 Breathcontrol-risker Breeding Bromsord/bromsgest 2 Bukkake Bull Bullseye Bullwhip Bunny Bus Butch 2 Butterfly board Buttplugg C6 Califia, Pat Caning 2 Capnolagni Carcrush Cast fetish Catsuit CBT 2 CBT / Cock And Ball Torture Celibat CFNM CGL Chastitybelt Checklista 2 Choker Choklad Cilice Cis-kvinna Cis-man Ciskvinna 2 Cisman 2 Cisperson 2 Cisvestism CMNF CNC Cock cage Cock gag Cockqueen Collar Compersion 2 Coulrofili Crash/crashing 3 Creampie Crepax Guido Crossdressing 2 Crushing Cuckold 5 Cuckoldinglekar Cuckqueen Cunnilingus Cybersex D-ring D'Eon, Chevalier D/s Dacryfili 2 Daddy Issues Daddy's girl Daddyplay 2 DAP DD/Lg 2 Deepthroat 2 Demigender Demiromantisk Demisexuell 3 Dendrofili Denial Diaper Diaper Lover Dildo 3 Dilf Dirty talk Disciplin Disciplin/Disciplinera 2 doftande trädgården, Den Dogging Doll fetish 2 Dom-drop 2 Dom/Dominant Domina Dominans 2 Dominant 3 Domspace Dorafili DP Drag Dragking Dragqueen Dresscode Druga DT Dubbelmacka dUminant Dungeon DVP Dyke dude 2 Edgeplay 3 Edging Ego reduction Electroplay Emetofili Emo Emotionell sadism Endorfiner Endytofili ENF Entomofili Eonism Eproktofili Equfili Erotisk dominans 4 Erotisk förödmjukelse Erotisk Hypnos Eructofili Exempel kontrakt 2 Exhibitionism Expansion Experimentell Experimentell/Questioning FA Facerape 2 Facesitting 2 Facial Fag hag Fagofili Falaka Fantasier Farting Faunoifili Faunoiphilia Feedee Feeder Feederism Felching Fellatio Fellation Femboy Femdom Femme Femme fatale Fetisch Fetischgrafi Fetischism 2 Fetischist Fetischkläder Fetish Fetishism FF 2 FFM Figging 2 Findom Fissur Fisting 2 FKK Flagellanter Flaggor Flersam Flersamhet Flogger 2 Florentine Flogging FLR 3 Fluffer Fluid bonding 2 Fontänorgasm 2 Footfucking Footjob Forced breeding Forced Feminization Forced orgasm Formicidofili Fornofili Fotdyrkan Fötter Frankofili Freak Freud, Sigmund Frotteurism 2 Frugis FTM Fuckboy 2 Furry 2 Furry Lifestylers FWB G-punkt 2 Gagga Gainer Gangbang 2 Gape Gasshou Gender Fluid Gender nonconformity Genderfluid Genderqueer Gentle Female Domination Gerontofili 3 GFD GILF Gimp Gimp suit Gladpack Sex GLBTIQ Glidgångare Glory hole Gloryhol Gokkun Golden Shower 2 Gor 4 Gorean play GQ Grå asexuell Grace Gränser 3 Gravid Gray-A GRSM Gruppsex 2 Gruppsex/Orgier 3 GSRM 2 Gubbgilla Gult 2 Gyaru Gynemimetofili Gynofili Gynotikolobomassofili Halsband 3 Hångla Hanky code Hanrej Harness HBT HBTQ Head scissors Hebefili Heelplay Hentai Hermafrodit 2 Hetero Heterofilia Heteroflexibel Heteronorm(ativitet)Heteronormen Heterosexualitet 2 Hierofili Hirsutofili HJ HLBT Hogtie / Hogtied Homoflexibel Homofobi Homosexualitet 3 Homosexualitet, motstånd mot Hönsdom Hoplofilia Hot wife Hotpants Hotwife HSP Humbler Humiliation Hybristofili Hydrofili Hygrofili Hypersexualitet Hypnos Iantronudi Ickebinär Impact play Incel Infantilism 3 Ingefära Insectofili Intergender Intersektionalitet Intersex Intersexualitet Intersexuell Intimpiercing 2 Irrumatio Irrumation Is Jordgubb K9 Kajira Kanin Kannibalism Karada 2 Kategorism Katoptronofili Kinbaku Kinesisk vattentortyr Kink Kinkbonding Kinkfobi 2 Kinkofobi 2 Kinky Kinky Nights Kinseyskalan Kiss Kitteltortyr Kittenplay Kittlingstortyr Kittyplay KK 3 Klädkod Kleptofili Klinik Sex Klismafili 2 Klitoris 2 Klysmafili Knifeplay Knipkulor Knismolagni Knivar 2 Koalakinks Kön Konkubin Könsidentitet 2 Könsorienteringsnormen Könspreferens Kontrakt 2 Konventionell sex Koprofili 4 Kors Korsett 2 Krasch 2 Kravmaskin Kvinna Kyokon Kyskhet Läderbak Läderfamilj Läderflaggan 3 Läderkultur Läggning Landning Latex Lavemang Lemonparty Lesbian Levande dockor Lezdom Lg LGBT LGBTI LGBTQQ Libertin Likkönad attraktion Lila Litosexualitet Little Little-space Livorfili Livsstilsdominant 2 Livsstilsundergiven 3 LLL Lolita 2 Loonies M-jo Macrofili Maktförskjutning Man 2 Manara Milo Manipulation Mascalagnia Masochism Masochist Masokist Master Masturbation Medical play Medicinskt/doktorlekar Ménage à trois Mentor MERF Merintofili 2 Messy Metamour Metasexualitet Metrosexualitet Middles MILF 3 Military Fetish Milking Mind control Mindfuck Mindgame Minimum black Mircrofili Miss Misshandel vs BDSM 2 Mistress Mjölkning Mommy dom Moneymaster Moneyslave Monoemotionell Monogami 2 More_Than_Two MSM MTE MTF Muhammad ibn Muhammad al-Nafzawi Multipla orgasmer 2 Mumifiering Munch Munkavle Murrsuits (Adult Fursuits)Nadu Naken Nantaimori Narratofili Näsbondage Näsdukssymbolism Nasofili Nässlor Naturism Naturligt dominant 2 Neko Nekrofili 2 Nettle Play Neutrois Newaza Nine and a half weeks - Elizabeth McNeill 2 Niosvansad katt NIP Non-partnering Norman, John Nosofili NPF NSFW Nudism Nyckelbärare Nymfoman Nyotaimori O-ringen 4 Objektifiering 4 Ocd Oculofili Odaxelagni Offentlig förnedring Olfaktofil Olfaktofili Olikkönad attraktion Omhänderta /Skämma bort Omhändertagande dominans Omnisexualitet Omorashi 2 Omyndiga och bdsm Onani ONS / O.N.S Oppai Öppen 2 Öppet förhållande 2 Oralsex 2 Oralt Orgasmkontroll Orgazm kvinor Ormgrop Östrogen OTK 2 Oxytocin P 2 Packer Painslut Pangender 2 Pansexualitet 3 Pansexuell Parafili 2 Parafobi Parallellsex Partial Power Exchange Partialism PCT Pediofili Pedofili Pegasus Pegging Penisring Perineum Personal Jesus Perversion Petting Phallus Piktofili Pisk Piskor 2 Playpiercing Pleaser Podofili Pogonofil Poly 2 Polyamori 3 Polyfidelity Polygami Polysexualitet Pony play Ponyplay 3 Poppers 2 POV PPE Preggo PRICK Primal 2 Primärpartner Prince Albert Pro-dom Prostatamassage 6 Protokoll Psykisk dominans 3 Pteridomani Pubefili Public disgrace Puppyplay Purpur Pygofili Pyrofili Queening Queer 3 RA Rabbit Raceplay RACK Radiostat Rädisa Rapegame Raptofili Réage, Pauline Redwing Regler för undergiven Regnklädesfetischism 2 Relationsanarkist 2 Respekt 2 Retifism RFSL RFSU Rhaphanidosis Rice, Anne Riding Cult Rigger Rimming Rödlistad Roman shower Rope bondage Ropebunny Rosen, Michael A Rött Rotting Rough sex Rövselfie Rubber Pride Flag 2 Ruined orgasm Ryona SA (Sexual Assault)Sade, Marquis de 4 Sadism 3 Sadomasochism 3 Safecall Safeword Säkerhet Salirofili Saliromani SAM 4 Samtycke Sapiosexuell Scarification Scat Scenen School girl pin Scopofili Scoptofili Screw the roses Secretary Selfbondage Serpieri, Paolo Session Sexmagi / Ockult sex 2 Sexpositivism Sexuell läggning Sexuella dynamikläggningar Sexuella könsläggningar Sexuella objektläggningar Shaving Shemale 2 Shemales Shibari 2 Shoejob Shoulder riding Siderodromofili Signalwhip Silf Singletail eller singelwhip Sissy Sitofili Size prinsess Size queen Sizeplay Skalpell Skamlekar Skämma bort / omhänderta Skoptofili Skull Fucking Slav Slavinna Slavinnekontrakt 2 Slavkontrakt Sleep Chamber Sleeper holds Slut Slyna 5 Slyngel SM 101 SMERF SMil-Norge Smisk Snakewhip Snippa Snowballed Snuff Sodomi 2 Solopolyamorositet Somnofili Sounding Spanking Speculum Sporre Spreadbar Sprutluder 2 Squirting SSA SSBBW 2 SSC 2 SSK Städslav Stag Stenolagni STI/STD (Sexually Transmitted Infection/Desease)Stigmatofili Stockwhip Stoppord 3 Story of O Stövlar Straight Strap-on Strypsex Sub frenzy Sub/submissive Subdrop Submission Subspace 2 Sugardaddy Suspension Sutcliffe, John Svart bok Svekofili Sweater fetish SWERF Swinging Switch 2 Switch drop Tabu 2 Tagelpiska Taken In Hand Tantalolagni Tantrasex el tantrisk sex Teabagging Teasing 2 Technofili Telefon scatalogia Telefonikofili TENS 5 TERF Teriantropi Tête-à-tête Teutofili 2 TFP The_Ethical_Slut Therian Tickle-Fetish Tidelag 2 TiH TiH Kvinna Timofili Titillagni Toffelfetisch 2 Tomboy 2 Top 3 Top-drop Topping from the bottom 4 Tourettes TPE 2 Trampling Trans Transa Transfeminin Transgenderist Transkvinna 2 Transman 2 Transmaskulin Transperson 2 Transsexualism 2 Transsexualism, motstånd mot Transtjej Transvestism Transvestit Trekant Triad Tribbing Trichofili Tripsofili Triskele 3 Troilism Troll 2 Trosfetischism Trosfetishm Trysexual TSM Tungbad Tvång Two-spirited Ugis 2 Under Under-verket Undergiven 5 Undergivenhet Underkastelse / underkasta sig UngBDSM Unicorn Uniformsfetishism Urofili Urolagnia Urophagia Urophili Utlåning 2 Utlevnad 2 Utlevnads-spillover Utpressning Utter Vampyrism 2 Vanilj 5 Varglyan Variorientering Venustrafobi Verbal förnedring Vers Versatil 2 Vincilagni Violet Wand/Ray Violett Vixen Von Gotha, Erich Vorarefilia Voyeurism Vulva Wam Wartenberghjul 2 Waterboarding Waterbondage Watersports Watson, Trevor Wax play Wet Wetsex 2 Wiseman, Jay Wixen WSW X 2 XOXO XX XXX YKINMKBYKIOK Yoni Zelofili Zentai ZevenZinZ Zombie Mask Zoofili 2 Ztallet Λ Π

Homosexualitet, motstånd mot

Beskrivning av [?] 7 aug 2008

katolska kyrkan har skrivit en serie artiklar mot homosexualiteten. Här följer en del av dem:

http://www.womenpriests.org/church/persona.asp
http://www.womenpriests.org/church/pastcare.asp
http://www.womenpriests.org/church/consider.asp
http://www.womenpriests.org/church/defacto.asp
http://www.womenpriests.org/church/recognit.asp

I den sista, Considerations Regarding Proposals to Give Legal Recognition to Unions between Homosexual Persons
av Congregation for the Doctrine of the Faith står följande:

(skriften skrevs av den nuvarande påven Ratzinger)

Considerations Regarding Proposals to Give Legal Recognition to Unions between Homosexual Persons
by Congregation for the Doctrine of the Faith

Introduction

1. In recent years, various questions relating to homosexuality have been addressed with some frequency by Pope John Paul II and by the relevant Dicasteries of the Holy See.(1) Homosexuality is a troubling moral and social phenomenon, even in those countries where it does not present significant legal issues. It gives rise to greater concern in those countries that have granted or intend to grant – legal recognition to homosexual unions, which may include the possibility of adopting children. The present Considerations do not contain new doctrinal elements; they seek rather to reiterate the essential points on this question and provide arguments drawn from reason which could be used by Bishops in preparing more specific interventions, appropriate to the different situations throughout the world, aimed at protecting and promoting the dignity of marriage, the foundation of the family, and the stability of society, of which this institution is a constitutive element. The present Considerations are also intended to give direction to Catholic politicians by indicating the approaches to proposed legislation in this area which would be consistent with Christian conscience.(2) Since this question relates to the natural moral law, the arguments that follow are addressed not only to those who believe in Christ, but to all persons committed to promoting and defending the common good of society.

I. The Nature of Marriage and its Inalienable Characteristics
2. The Church’s teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognized as such by all the major cultures of the world. Marriage is not just any relationship between human beings. It was established by the Creator with its own nature, essential properties and purpose.(3) No ideology can erase from the human spirit the certainty that marriage exists solely between a man and a woman, who by mutual personal gift, proper and exclusive to themselves, tend toward the communion of their persons. In this way, they mutually perfect each other, in order to cooperate with God in the procreation and upbringing of new human lives.

3. The natural truth about marriage was confirmed by the Revelation contained in the biblical accounts of creation, an expression also of the original human wisdom, in which the voice of nature itself is heard. There are three fundamental elements of the Creator’s plan for marriage, as narrated in the Book of Genesis.

In the first place, man, the image of God, was created “male and female” (Gen 1:27). Men and women are equal as persons and complementary as male and female. Sexuality is something that pertains to the physical-biological realm and has also been raised to a new level – the personal level – where nature and spirit are united.

Marriage is instituted by the Creator as a form of life in which a communion of persons is realized involving the use of the sexual faculty. “That is why a man leaves his father and mother and clings to his wife and they become one flesh” (Gen 2:24).

Third, God has willed to give the union of man and woman a special participation in his work of creation. Thus, he blessed the man and the woman with the words “Be fruitful and multiply” (Gen 1:28). Therefore, in the Creator’s plan, sexual complementarity and fruitfulness belong to the very nature of marriage.

Furthermore, the marital union of man and woman has been elevated by Christ to the dignity of a sacrament. The Church teaches that Christian marriage is an efficacious sign of the covenant between Christ and the Church (cf. Eph 5:32). This Christian meaning of marriage, far from diminishing the profoundly human value of the marital union between man and woman, confirms and strengthens it (cf. Mt 19:3-12; Mk 10:6-9).

4. 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. Homosexual acts “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”.(4)

Sacred Scripture condemns homosexual acts “as a serious depravity... (cf. Rom 1:24-27; 1 Cor 6:10; 1 Tim 1:10). This judgment of Scripture does not of course permit us to conclude that all those who suffer from this anomaly are personally responsible for it, but it does attest to the fact that homosexual acts are intrinsically disordered”.(5) This same moral judgment is found in many Christian writers of the first centuries(6) and is unanimously accepted by Catholic Tradition

Nonetheless, according to the teaching of the Church, men and women with homosexual tendencies “must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided”.(7) They are called, like other Christians, to live the virtue of chastity. (8) The homosexual inclination is however “objectively disordered”(9) and homosexual practices are “sins gravely contrary to chastity”.(10)

II. Positions on the Problem of Homosexual Unions
5. Faced with the fact of homosexual unions, civil authorities adopt different positions. At times they simply tolerate the phenomenon; at other times they advocate legal recognition of such unions, under the pretext of avoiding, with regard to certain rights, discrimination against persons who live with someone of the same sex. In other cases, they favour giving homosexual unions legal equivalence to marriage properly so-called, along with the legal possibility of adopting children.

Where the government’s policy is de facto tolerance and there is no explicit legal recognition of homosexual unions, it is necessary to distinguish carefully the various aspects of the problem. Moral conscience requires that, in every occasion, Christians give witness to the whole moral truth, which is contradicted both by approval of homosexual acts and unjust discrimination against homosexual persons. Therefore, discreet and prudent actions can be effective; these might involve: unmasking the way in which such tolerance might be exploited or used in the service of ideology; stating clearly the immoral nature of these unions; reminding the government of the need to contain the phenomenon within certain limits so as to safeguard public morality and, above all, to avoid exposing young people to erroneous ideas about sexuality and marriage that would deprive them of their necessary defences and contribute to the spread of the phenomenon. Those who would move from tolerance to the legitimization of specific rights for cohabiting homosexual persons need to be reminded that the approval or legalization of evil is something far different from the toleration of evil.

In those situations where homosexual unions have been legally recognized or have been given the legal status and rights belonging to marriage, clear and emphatic opposition is a duty. One must refrain from any kind of formal cooperation in the enactment or application of such gravely unjust laws and, as far as possible, from material cooperation on the level of their application. In this area, everyone can exercise the right to conscientious objection.

III. Arguments from Reason Against Recognition of Homosexual Unions
6. To understand why it is necessary to oppose legal recognition of homosexual unions, ethical considerations of different orders need to be taken into consideration.

From the order of right reason
The scope of the civil law is certainly more limited than that of the moral law,(11)) but civil law cannot contradict right reason without losing its binding force on conscience.(12) Every humanly-created law is legitimate insofar as it is consistent with the natural moral law, recognized by right reason, and insofar as it respects the inalienable rights of every person.(13) Laws in favour of homosexual unions are contrary to right reason because they confer legal guarantees, analogous to those granted to marriage, to unions between persons of the same sex. Given the values at stake in this question, the State could not grant legal standing to such unions without failing in its duty to promote and defend marriage as an institution essential to the common good.

It might be asked how a law can be contrary to the common good if it does not impose any particular kind of behaviour, but simply gives legal recognition to a de facto reality which does not seem to cause injustice to anyone. In this area, one needs first to reflect on the difference between homosexual behaviour as a private phenomenon and the same behaviour as a relationship in society, foreseen and approved by the law, to the point where it becomes one of the institutions in the legal structure. This second phenomenon is not only more serious, but also assumes a more wide-reaching and profound influence, and would result in changes to the entire organization of society, contrary to the common good. Civil laws are structuring principles of man’s life in society, for good or for ill. They “play a very important and sometimes decisive role in influencing patterns of thought and behaviour”.(14) Lifestyles and the underlying presuppositions these express not only externally shape the life of society, but also tend to modify the younger generation’s perception and evaluation of forms of behaviour. Legal recognition of homosexual unions would obscure certain basic moral values and cause a devaluation of the institution of marriage.

From the biological and anthropological order
7. Homosexual unions are totally lacking in the biological and anthropological elements of marriage and family which would be the basis, on the level of reason, for granting them legal recognition. Such unions are not able to contribute in a proper way to the procreation and survival of the human race. The possibility of using recently discovered methods of artificial reproduction, beyond involv- ing a grave lack of respect for human dignity,(15) does nothing to alter this inadequacy.

Homosexual unions are also totally lacking in the conjugal dimension, which represents the human and ordered form of sexuality. Sexual relations are human when and insofar as they express and promote the mutual assistance of the sexes in marriage and are open to the transmission of new life.

As experience has shown, the absence of sexual complementarity in these unions creates obstacles in the normal development of children who would be placed in the care of such persons. They would be deprived of the experience of either fatherhood or motherhood. Allowing children to be adopted by persons living in such unions would actually mean doing violence to these children, in the sense that their condition of dependency would be used to place them in an environment that is not conducive to their full human development. This is gravely immoral and in open contradiction to the principle, recognized also in the United Nations Convention on the Rights of the Child, that the best interests of the child, as the weaker and more vulnerable party, are to be the paramount consideration in every case.

From the social order
8. Society owes its continued survival to the family, founded on marriage. The inevitable consequence of legal recognition of homosexual unions would be the redefinition of marriage, which would become, in its legal status, an institution devoid of essential reference to factors linked to heterosexuality; for example, procreation and raising children. If, from the legal standpoint, marriage between a man and a woman were to be considered just one possible form of marriage, the concept of marriage would undergo a radical transformation, with grave detriment to the common good. By putting homosexual unions on a legal plane analogous to that of marriage and the family, the State acts arbitrarily and in contradiction with its duties.

The principles of respect and non-discrimination cannot be invoked to support legal recognition of homosexual unions. Differentiating between persons or refusing social recognition or benefits is unacceptable only when it is contrary to justice.(16) The denial of the social and legal status of marriage to forms of cohabitation that are not and cannot be marital is not opposed to justice; on the contrary, justice requires it. )

Nor can the principle of the proper autonomy of the individual be reasonably invoked. It is one thing to maintain that individual citizens may freely engage in those activities that interest them and that this falls within the common civil right to freedom; it is something quite different to hold that activities which do not represent a significant or positive contribution to the development of the human person in society can receive specific and categorical legal recognition by the State. Not even in a remote analogous sense do homosexual unions fulfil the purpose for which marriage and family deserve specific categorical recognition. On the contrary, there are good reasons for holding that such unions are harmful to the proper development of human society, especially if their impact on society were to increase.

From the legal order
9. Because married couples ensure the succession of generations and are therefore eminently within the public interest, civil law grants them institutional recognition. Homosexual unions, on the other hand, do not need specific attention from the legal standpoint since they do not exercise this function for the common good.

Nor is the argument valid according to which legal recognition of homosexual unions is necessary to avoid situations in which cohabiting homosexual persons, simply because they live together, might be deprived of real recognition of their rights as persons and citizens. In reality, they can always make use of the provisions of law – like all citizens from the standpoint of their private autonomy – to protect their rights in matters of common interest. It would be gravely unjust to sacrifice the common good and just laws on the family in order to protect personal goods that can and must be guaranteed in ways that do not harm the body of society.(17)

lV Positions of Catholic Politicians with Regard to Legislation in Favour of Homosecual Unions
10. If it is true that all Catholics are obliged to oppose the legal recognition of homosexual unions, Catholic politicians are obliged to do so in a particular way, in keeping with their responsibility as politicians. Faced with legislative proposals in favour of homosexual unions, Catholic politicians are to take account of the following ethical indications.

When legislation in favour of the recognition of homosexual unions is proposed for the first time in a legislative assembly, the Catholic law-maker has a moral duty to express his opposition clearly and publicly and to vote against it. To vote in favour of a law so harmful to the common good is gravely immoral.

When legislation in favour of the recognition of homosexual unions is already in force, the Catholic politician must oppose it in the ways that are possible for him and make his opposition known; it is his duty to witness to the truth. If it is not possible to repeal such a law completely, the Catholic politician, recalling the indications contained in the Encyclical Letter Evangelium vitae “ could licitly support proposals aimed at limiting the harm done by such a law and at lessening its negative consequences at the level of general opinion and public morality”, on condition that his “absolute personal opposition” to such laws was clear and well known and that the danger of scandal was avoided.(18) This does not mean that a more restrictive law in this area could be considered just or even acceptable; rather, it is a question of the legitimate and dutiful attempt to obtain at least the partial repeal of an unjust law when its total abrogation is not possible at the moment.

Conclusion
11. The Church teaches that respect for homosexual persons cannot lead in any way to approval of homosexual behaviour or to legal recognition of homosexual unions. The common good requires that laws recognize, promote and protect marriage as the basis of the family, the primary unit of society. Legal recognition of homosexual unions or placing them on the same level as marriage would mean not only the approval of deviant behaviour, with the consequence of making it a model in present-day society, but would also obscure basic values which belong to the common inheritance of humanity. The Church cannot fail to defend these values, for the good of men and women and for the good of society itself.

The Sovereign Pontiff John Paul II, in the Audience of March 28, 2003, approved the present Considerations, adopted in the Ordinary Session of this Congregation, and ordered their publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 3, 2003, Memorial of Saint Charles Lwanga and his Companions, Martyrs.
Joseph Card. Ratzinger
Prefect

Angelo Amato, S.D.B.
Titular Archbishop of Sila
Secretary

Lägg till en egen förklaring av Homosexualitet, motstånd mot