Homosexuality and Christianity

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There is no uniform opinion on homosexuality within Christianity , practiced homosexuality is rejected by some churches on the basis of biblical statements in the Old and New Testaments.

The Roman Catholic Churches , the Orthodox Churches , some more conservative churches in the Anglican Communion, and most Evangelical and Pentecostal Free Churches and Communities believe that same-sex relationships are contrary to God's will, although this can be very different from the views of the members. Many devout Christians argue that the commandment to love one's neighbor comes above passages on homosexuality in the Bible.

A number of Protestant churches, mainly in Western countries, have accepted homosexuality. It is not seen there as a sin; In some cases same-sex partnerships are accepted and placed on an equal footing with the marriages of heterosexual couples. Where no equality has been achieved, church blessings are at least possible. Corresponding blessing prayers for same-sex couples also exist in the New Apostolic Church , for example .

Organizations that specifically represent the interests of homosexuals in the churches in Germany are the Regenbogen-NAK, the Ecumenical Working Group Homosexuals and Churches (HuK eV), the evangelical initiative Zwischenraum and the two ecumenical initiatives “Christlich-Safe-Geborgen "And " Church from below " (IKvu).

Bible statements

In the Bible, same-sex sexual acts are discussed in some places. According to the Old Testament , God forbids the people of Israel to engage in various sexual practices, including coitus with men, and provides for the death penalty for such conduct ; Lev 18,22  NIV : “You shall not lie with a man as with a woman; it is an abomination ”. According to Wilhelm Korff , the prohibition of same-sex sexual behavior in the Pentateuch belongs to theological and cultural history "in the vicinity of those various purity and sanctification commandments that arise for Israel in contrast to the Canaanite foreign cults from the holiness of Yahweh (Lev. 17 , 1-26.46). In particular, the in Baal worship sanctioned homosexual and heterosexual sacred prostitution appeared as the Yahweh cult absolutely incompatible ( 1 Kings 15:12  EU ; 2 Kings 23.7  EU ). "

In the New Testament Jesus condemns in Mk 7.21f. EU homosexual practice along with other misconduct. This catalog of vices mentions porneia ("fornication") in the first place . At that time the term referred to all forms of sexual intercourse outside of heterosexual monogamy . In Mk 7.19  EU, Jesus repealed the food and ceremonial laws, but in contrast in Mk 7.21f. repeated the moral commandments.

Paul deals with the topic of homosexuality in Rom 1.27  EU , in 1 Cor 6.9–11  EU ; It is also discussed in the presumably Deuteropaulinian 1 Tim 1,8-10  EU . Same-sex sexual behavior is strongly condemned. In theological research, it is controversial whether Paul in his explanations in the theological and literary sense refers directly to the Old Testament texts or mainly has his immediate pagan-Roman environment in mind.

Some interpreters are of the opinion that the negative statements refer to forms of sexual contact that were typical for the Roman-Hellenistic society of the time: namely, sexual contacts between Roman citizens or free residents of the Roman provinces on the one hand and male slaves or teenage slave boys on the other hand, that is, asymmetrical sexual relationships. There is no agreement among exegetes about the exact meaning of the Greek words that Paul uses (aschämosünä [Rom 1], arsenokoitai [1 ​​Cor 6]).

Other interpreters, such as the President Alfred Buß , emphasize that “genetic” homosexuality was not in the focus of the respective authors, since the relevant medical, anthropological and sexual science findings were not yet available. In this context, the Bonn social ethicist Hartmut Kress wants to understand the relevant biblical passages "as time-related expressions of the demarcation of Israel or early Christianity from foreign, fertility and sexual cults of that time, from temple prostitution and from the pagan environment". "Today's realization that in many people same-sex inclination is a deeply anchored personality trait was not yet in sight."

In contrast, the EKD, in its "Orientierungshilfe" (1996), considers both arguments - asymmetrical relationship between sexual partners and sexual predisposition - to be unsustainable:

"Various attempts at interpretation have proven to be inaccurate or inadequate: It is not true that homosexuality is only rejected in the Bible (and especially in the Old Testament) because it belongs to the cult of other gods or if people are humiliated by specific homosexual practices. The thesis that at no point in the Bible is there (expressly) predisposed, pre-voluntary homosexuality is true, but says nothing about whether and to what extent such a view of homosexuality would modify or correct the respective biblical statements. "

Roman Catholic Church

The Roman Catholic Church insists that “every person has the same fundamental identity of being a creature and by the grace of a child of God, heir to eternal life” and therefore refuses to classify any person as solely “heterosexual” or “homosexual” . It clearly distinguishes between homosexual inclinations and homosexual behavior. According to the Roman Congregation for the Doctrine of the Faith, homosexual inclination or tendency is objectively disordered and does not correspond to the creative sense of sexuality, but as such is not yet sinful, while consciously and freely performed homosexual acts are viewed as serious sin . In principle, all Christians are called to live chaste lives; In addition, homosexual people are required to abstain completely from same-sex sexuality.

Within the Church, however, this attitude is not supported by the majority of the laity in all countries; rather, there are great differences between different Catholic areas. The acceptance of homosexuality in Brazil and the Philippines is over 70% as high as in many Western countries. An older survey from January 2001, carried out by the University of Utrecht on behalf of the magazine Gay Krant , found that of 339 Catholic priests surveyed in Holland, 56% would bless a same-sex partnership in their church and 83% would do so in private. In the United States, a poll found that only a slim majority of 55% of Catholics are against same-sex marriage . Some Catholic theologians show a different attitude; other currents admittedly hold fast to the traditional rejection with the official teaching office of the church.

A survey of the Vatican from 2013 showed that 60 percent of those questioned would like recognition and blessing of same-sex partnerships. However, there is a polarization between resolute rejection and clear approval.

The 2014 Family Synod in Rome discussed, among other things, the ethical and theological recognition of homosexual couples. The results of this discussion will only be announced at a second synod in autumn 2015. One of the most frequent demands (on the part of the Synod of Bishops in 2014) was for a changed language. "Branding people does not help," said Father Thomas Rosica, summarizing the speeches in the Vatican press room. Formulations such as “living in sin”, “objectively disordered” in relation to homosexuality or “contraceptive mentality” should be avoided, the bishops had demanded. It was also emphasized that homosexual partnerships should not be condemned in principle. If a same-sex partnership has been faithfully lived for decades, one cannot say “that is nothing”. The reform proposals found only a simple majority among the theologians and cardinals present at the synod, but not the necessary two-thirds majority.

In June 2016, Pope Francis urged his church to apologize for the exclusion and discrimination against homosexuals.

Orthodox churches

According to the teaching of the Orthodox Churches , everyone has evil tendencies. Such inclinations in and of themselves are not considered sinful, but the acting out of such inclinations is considered sin. Believers are urged not to give in to them, but to fight them all their lives. From the Orthodox point of view, practically no one is always successful in fighting their evil tendencies, but the believers are expected to fight against them, and that priests and elders support them in pastoral care and be patient with the weaknesses of the believers. However, since Orthodox Christians are obliged to bear full responsibility for the teaching and practice of the Church, someone who approves of homosexual acts cannot participate in the sacramental community of the Orthodox Church - this applies not only to ordination but also to communion .

While openly homosexual gays and lesbians are not admitted to the sacraments, the Orthodox Church advocates that they should not be in a worse position than other non-Orthodox in terms of civil rights, and expressly that it is against Christian teaching to hate or approve of them despise. For the purpose of civil equality, some Orthodox advocate same-sex partnerships. Such partnerships, however, are never blessed as marriage-like connections. Where same-sex partnerships are legally designated as marriage, this is tolerated by Orthodox Christians as laws about abortion or divorce are tolerated, but as little recognized or advocated as these. The extent to which the demand for equal civil rights with non-Orthodox people is compatible with the demand of the Russian Orthodox Church that lesbians and gays should not be given the right to engage in leading military positions or in the field of education or training remains an open question; Just as the participation of Orthodox Christians in counter-demonstrations to lesbian and gay demonstrations , in which lesbians and gays were pelted with eggs and beaten, is difficult to reconcile with the Christian teaching that hatred and contempt are to be condemned.

Hormone therapy or surgery to correct gender traits for transsexualism is seen as a rebellion against the Creator, a sin that can be forgiven through baptism if appropriately repented. In principle, however, baptism takes place with a baptismal name that corresponds to the gender to which the person was assigned at birth. A priestly ordination or church wedding is not allowed for transsexual persons.

After the consecration of Gene Robinson the first openly living in a homosexual partnership Bishop of the Anglican Communion associated Episcopal Church Pope have Shenouda III. suggested by the Coptic Orthodox Church , Patriarch Ignatius Zakka I. Iwas from the Syrian Orthodox Church and Catholicos Aram I from the Armenian Apostolic Church to postpone further ecumenical talks with the Anglican community until the relevant situation in the Anglican community is clarified is. The Russian Orthodox Church broke off all cooperation with the Episcopal Church after Robinson's episcopal ordination.

Old Catholic Church

The Western European Old Catholic Churches of the Union of Utrecht have increasingly represented an accepting stance towards homosexuals since the 1990s. The 53rd Ordinary Synod of the Old Catholic Church in Germany , for example, expressed itself in this regard in 1997 as follows:

“The Synod notes that same-sex loving women and men are integrated in many of our congregations. The Synod asks the congregations to continue to strive for a climate of acceptance, openness and tolerance towards homosexual loving and living people. "

A general equation of homosexual partnerships with the sacrament of marriage is rejected. The Christian Catholic Bishop Fritz-René Müller wrote :

“I think it's wrong to use 'marriage' in connection with same-sex partnerships. Homosexual partnerships cannot and need not be understood and designated as 'marriage'. The term 'marriage' is also wrong. Both church and state authorities and especially gay and lesbian organizations should distance themselves from these terms. "

While same-sex couples cannot be married, it is possible to have the partnership blessed . To justify this practice, reference is made, among other things, to the fact that the "tradition of the 'blessing of friendship' [...] can be historically proven up to the twelfth century". In the German Old Catholic Church, it is up to the responsible pastor to give or reject such a blessing.

In the Old Catholic Church of Austria , the homosexuality of a priest was accepted even after his outing on Austrian television. After various conflicts it came to a rift, so that the employment relationship was terminated. The former member church of the Union of Utrecht in the USA and Canada, the Polish National Catholic Church , regards actual homosexuality as sinful (Scranton declaration) .

Anglican Church Fellowship

In the Anglican community , attitudes towards homosexuality are highly controversial: accepting the Anglican provinces in the United States ( Episcopal Church of the United States of America ), Scotland ( Episcopal Church of Scotland ), South Africa ( Anglican Church of Southern Africa ) and Canada ( Anglican Church of Canada ), disapproving in the majority of provinces in the developing world. The explosiveness of this question in the worldwide church community increased with the ordination of Gene Robinson as bishop of the Episcopal Diocese of New Hampshire , but was of little importance within the Episcopal Church in 2010 for the election of the openly homosexual, Anglican Bishop Mary Douglas Glasspool in Los Angeles . Likewise, it was not relevant to the decision in 1999 in the election of the openly homosexual Anglican Bishop Peter Wheatley in the Anglican Church of England .

Protestant churches

In the realm of the Protestant churches there is a wide range of theological doctrines and ethical positions on the subject.

Many free churches see homosexual acts as a sin, but accept gays and lesbians who are celibate. There are voices in the ex-gay movement in particular who clearly condemn the rejection of homosexuals. Stanton L. Jones says : "If you cannot empathize with a homosexual person because of fear of or revulsion toward them, then you are failing our Lord." (If you cannot empathize with a homosexual person because of fear or rejection, you will disappoint our Lord.)

In contrast to the mainline Protestant churches , conservative denominations , such as the Southern Baptist Convention in the United States, often condemn homosexuality far more sharply than the Roman Catholic church leadership. Some of these churches, regardless of the New Testament option of celibacy, regard marriage and family as the norm and encourage people with same-sex tendencies to engage in heterosexual marriage, which they classify as an alleged "cure for homosexuality".

In the worldwide Evangelical Methodist Church , church membership is open to lesbians and gays (Book of Discipline, Par. 304.3). In the Book of Discipline, however, it is stated that the practice of homosexuality is incompatible with Christian doctrine, and therefore neither open, non-sexually abstinent lesbians and gays are allowed as clergy nor the blessing of same-sex couples; the 2004, 2008 and 2012 General Conferences rejected a two-thirds majority to relax these provisions on homosexuality. The United Kingdom Methodist Church's annual conference in 2006 decided against blessing same-sex couples. The subject is very controversial in the United Methodist Church in the United States. In 2016, Karen Oliveto, the first openly lesbian Methodist bishop to live in a same-sex marriage, was elected. In April 2018, the Bishops Council of the United Methodist Church in Chicago endorsed the ordination of married homosexual pastors and the marriage of married homosexual couples.

Evangelical churches with a liberal stance include the United Church of Christ and the United Church of Canada , which accept same-sex couples in churches and allow same-sex couples to marry. The Protestant Church in the Netherlands , some Reformed cantonal churches of the Evangelical Reformed Church of Switzerland , the Metropolitan Community Church , the Scandinavian national churches: Church of Denmark , Church of Sweden , Norwegian Church , the Church of Iceland , the United Protestant Church of France , the United Protestant Church of Belgium , the Presbyterian Church (USA) , the Evangelical Lutheran Church in America , the Evangelical Lutheran Church in Canada , the Evangelical Church HB in Austria and the Evangelical Reformed Church in Switzerland are among these supportive churches. Some equate homosexual clergymen who live in a same-sex relationship in terms of salary and provisions, so that clergymen can also live with their partners in the rectory.

In the Church of Sweden, Eva Brunne was elected bishop in Stockholm in the Lutheran diocese of Stockholm in 2009 as an openly lesbian woman and in 2015 Mikael Mogren was elected as openly gay bishop in the Church of Sweden.

The General Synod of the United Church of Christ on July 4, 2005 in Atlanta voted by a large majority as the first major church in the United States to advocate that same-sex couples should have the right to marry and that blessings should be allowed in the churches. The United Reformed Church made church weddings possible in its churches in 2016. The Reformed Church of Scotland approved the marriage of married homosexual couples in May 2018.

The Evangelical Church in Germany (EKD) now takes a more liberal stance on homosexuality. In all regional churches of the EKD, homosexual pastors can officially live and live in the rectory with their civilly married partner and in most regional churches (e.g. Northern Germany , Bremen , Rhineland ) they are treated like married couples in terms of salary. In other regional churches (e.g. Württemberg ), the church leadership accepts coexistence, but does not equate it with salary law.

The following regional churches of the EKD allow a public blessing of same-sex marriages in their churches, provided the local pastor agrees: Rhineland , Berlin-Brandenburg-Silesian Upper Lusatia , Evangelical Lutheran Church in Northern Germany , Braunschweig , Palatinate , Hesse-Nassau , Oldenburg , Bremen , Westphalia , Central Germany , the Evangelical Church of Kurhessen-Waldeck , the Evangelical Lutheran Church in Hanover , the Evangelical Reformed Church , the Evangelical Church in Baden and the Evangelical Lutheran Church in Bavaria .

In 2016, the Synod of the Evangelical Church in the Rhineland stated that homosexual couples had equal rights. Thus, a marriage is also possible for these couples, there is no difference made to "normal" partnerships. In addition to the regional church in the Rhineland, the regional church Hessen-Nassau, the regional church Hessen-Waldeck, the Evangelical regional church in Baden, the Lippe regional church, the Evangelical Lutheran church in Oldenburg, the Evangelical church in the Palatinate, the Reformed regional church, the regional church Berlin- Brandenburg-Silesian Upper Lusatia, the Evangelical Lutheran Church of Hanover, the Evangelical Lutheran Church in Northern Germany and the Evangelical Church of Westphalia church weddings for same-sex couples.

In its orientation guide Between Autonomy and Dependency , the Evangelical Church in Germany (EKD) spoke out in favor of a U-turn on June 19, 2013 and equated homosexual relationships with those of heterosexuals:

“If one reads the Bible from this basic conviction, then same-sex partnerships, in which people commit themselves to a binding and responsible coexistence, are to be recognized as equal from a theological point of view as well. [...] When homosexuals become partners today, like heterosexuals' at the time of marriage, they publicly declare their will to be permanently bound to one another and to bear responsibility for one another. "

In his statements, the former EKD council chairman Nikolaus Schneider referred to Martin Luther, who described marriage as a "'secular thing' and not as an unchangeable religious institution".

The Metropolitan Community Church also explicitly addresses LGBT people (lesbians, gays, bisexuals and transsexuals) and offers them church weddings .

Church of Jesus Christ of Latter-day Saints (Mormons)

The Church of Jesus Christ of Latter-day Saints (and many communities and churches that have evolved from it) oppose homosexuality in practice. Acting out “homosexuality is {...} a grave sin. It goes against the purpose of sexuality ”. A violation of this can lead to church punishment and excommunication. Members are encouraged to treat homosexual fellow believers and sisters with love and respect. Former President Gordon B. Hinckley said:

“[We] believe… that marriage between a man and a woman is ordained of God. […] People ask about our attitude towards those who consider themselves gays and lesbians. My answer is that we love them as sons and daughters of God. [...] If you do not act out these inclinations, you can go ahead just as any other member of the Church. If they violate the law of chastity and the moral principles of the Church, they are subject to the discipline of the Church, just like others. […] But we cannot watch in silence when they behave immorally, when they try to stand up for a so-called same-sex marriage, to stand up for it and to live in such a relationship. "

Jehovah's Witnesses

Jehovah's Witnesses reject homosexuality because, according to the Bible, God only intended sexuality for the marriage between man and woman. Gays and lesbians are excluded from the religious community unless they are abstinent . Jehovah's Witnesses believe that homosexuality can be " cured " and encourage those affected to enter into a heterosexual marriage for this purpose.

Church statements on state laws in Africa / Asia

In cultures that traditionally reject homosexuality, this rejection is usually advocated by both the Christian churches and Islam, which also refers to laws against homosexuality. The Church of Nigeria not only endorses existing “ sodomy ” laws against male homosexuality, but also advocated a new law in 2006 that should not only prevent same-sex partnerships and partnership celebrations, but would have made any support of LGBT organizations and activities a criminal offense . In 2007, the National Council of Christian Churches in Singapore advocated maintaining Article 377A of “sodomy” of the Criminal Code and called for an extension to include female homosexual acts. In Rwanda, there are no special criminal laws against homosexuals, but there are moral laws that are used against homosexuals. The Anglican Archbishop Emmanuel Kolini , head of the Church of the Province of Rwanda since 1998 and of the Anglican Coalition in Canada , which has split off from the local Church since 2002 , called on the government to swiftly implement its initiative for a specific ban on homosexual acts, because “People have to multiply. Everything else leads to annihilation. ”In December 2008, leaders of the Ethiopian Orthodox , Roman Catholic and Protestant churches in Ethiopia called for an amendment to the constitution, which should contain a ban against homosexuals, in addition to the existing criminal liability of male sexual contacts.

See also

Artistic confrontations

Movie

  • The priest. 1994. Directed by Antonia Bird, with Linus Roache, Robert Carlyle
  • Lilies. 1996. Directed by John Greyson, with Marcel Sabourin
  • In the name of the father. 2013. Director: Malgoska Szumowska, with Anrzej Chyra

literature

Documentation

Radio broadcasts

Newspapers (selection)

  • Reinhard Urschel: Vatican approaches homosexuals / “They have gifts and qualities that they can bring to the church.” In: Hannoversche Allgemeine Zeitung (HAZ) of October 15, 2014, p. 2.
  • Jan Sternberg: A Pope dares to move forward / The Catholic Church is slowly moving towards those whom it has discriminated against for centuries: homosexuals, divorced, remarried. But how do they actually see the sudden change? In: HAZ of October 18, 2014, p. 3.
  • Petra Rückert, Miriam Schmidt: Earthquake "light" in the Vatican / Family Synod disagreed on gays - Pope stays tuned. In: Neue Presse (NP) of October 20, 2014, p. 2.

literature

  • Monja Elisabeth Art : "Love one another!" The compatibility of homosexuality and Christian faith . LIT Verlag, Vienna 2008, ISBN 978-3-8258-1735-0 .
  • David Berger : The holy glow: As a gay theologian in the Catholic Church . Ullstein, Berlin 2010, ISBN 978-3-550-08855-1 .
  • Michael Bochow , Rainer Marbach (ed.): Homosexuality and Islam. Hamburg 2003, ISBN 3-935596-24-3 .
  • Thomas Bohache: Christology from the Margins. London 2009.
  • John Boswell : Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century. Chicago / London 1980, ISBN 0-226-06711-4 .
  • Peter Bürger: The song of love knows many melodies. 3. Edition. Oberursel, Publik-Forum 2005, ISBN 3-88095-111-X .
  • William Lane Craig : A Christian Perspective on Homosexuality.
  • Joe Dallas : The Gay Gospel? How Pro-Gay Advocates Misread the Bible. Harvest House, 2007, ISBN 0-7369-1834-5 .
  • Robert AJ Gagnon : The Bible and Homosexual Practice: Texts and Hermeneutics . 2002, ISBN 0-687-02279-7 .
  • Steven Greenberg : Wrestling with God and Men: Homosexuality in the Jewish Tradition. Madison 2004, ISBN 0-299-19090-0 .
  • Stanley Grenz : Welcoming but not Affirming. An Evangelical Response to Homosexuality . 1998, ISBN 0-664-25776-3 .
  • Deryn Guest, Robert E. Goss, Mona West (Eds.): The Queer Bible Commentary. London 2006.
  • Richard B. Hays : The Moral Vision of the New Testament . Harper, San Francisco 1996, ISBN 0-06-063796-X .
  • Daniel Helminiak : What the Bible Really Says About Homosexuality. San Francisco 2000, ISBN 1-886360-09-X .
  • Heinzpeter Hempelmann : Does God love gays and lesbians? To discuss the Bible and homosexuality. Bad Liebenzell 2004, ISBN 3-921113-42-3 .
  • Valeria Hinck: Love dispute. Biblical pleading against the exclusion of homosexual people. Munich 2003. New edition: Dortmund-Verlag.de, Dortmund 2012, ISBN 978-3-943262-26-1 .
  • Karl Hoheisel , Art. Homosexuality. In: Real Lexicon for Antiquity and Christianity . Vol. 16, Col. 335-350.
  • Thomas Hopko: Christian Faith and Same-Sex Attraction. Eastern Orthodox Reflections. Conciliar Press, 2006, ISBN 1-888212-75-6 .
  • Michael Klöcker , Udo Tworuschka (Ed.): Ethics of World Religions, A Handbook . Darmstadt 2004.
  • Hartmut Kress:  Homosexuality, III. Ethically . In: Religion Past and Present (RGG). 4th edition. Volume 3, Mohr-Siebeck, Tübingen 2000, Sp. 1184-1187.
  • Andreas Laun (Ed.): Homosexuality from a Catholic point of view . Franz-Sales-Verlag, 2001, ISBN 3-7721-0239-5 .
  • John McNeill : They kissed and cried ... Homosexual women and men go their spiritual path . Kösel, 1993, ISBN 3-466-36386-1 .
  • Wunibald Müller : But greater than anything is love. For a holistic view of homosexuality , Ostfildern 2009.
  • Wunibald Müller: Art. Homosexuality. In: Lexicon for Theology and Church . Vol. 5. Basel / Freiburg / Vienna 1996, Sp. 254-260.
  • Wunibald Müller: homosexuality. A challenge for theology and pastoral care. Mainz 1986.
  • David G. Myers, Letha Dawson Scanzoni: What God Has Joined Together: The Christian Case for Gay Marriage. HarperOne, 2006, ISBN 0-06-083454-4 .
  • Martti Nissinen: Homoeroticism in the Biblical World: A Historical Perspective. Fortress Press, Minneapolis (MN) 1998.
  • Hedwig Porsch: Sexual-moral conditions of understanding. Kohlhammer, Stuttgart 2008 (compares theological positions of the RKK, EKD, queer theology and ex-gays).
  • Jack Rogers: Jesus, the Bible and Homosexuality. Explode the Myths, heal the Church. Louisville (KY) 2009 (online version: here in Google Book Search, accessed December 15, 2010).
  • Robin Scroggs: The New Testament and Homosexuality. Contextual Background for Contemporary Debate. New York 1983.
  • Wolfgang Scheel: Homosexuality is unnatural and at the same time a free option for action. Argumentation aid for deconstructing contradicting anti-queer claims. In: WeSTh 14 (2/2007), ISSN  1430-7170 , pp. 217-224 ( online PDF; 92 kB; accessed on July 24, 2011).
  • Christa Spilling-Nöker : Review We won't let you, you bless us. To discuss the blessing and coexistence of same-sex couples in the rectory. Münster 2006 (online version: here in the Google book search, accessed on December 15, 2010).
  • Josef Spindelböck : The moral assessment of homosexuality - Moral-historical notes on the Christian standpoint. In: Andreas Laun (Ed.): Homosexuality from a Catholic perspective. Eichstätt 2001, pp. 161-178. Likewise in: Josef Spindelböck: Responsible Freedom. Contributions to theological ethics. Kleinhain 2004, pp. 241-265.
  • Holger Tiedemann: Paul and desire. Love, lust and ultimate goals. Stuttgart 2002.
  • Workshop Gay Theology (WeSTh), ed. by AG Schwule Theologie eV, Munich, ISSN  1430-7170 (magazine with - mostly - quarterly issues, starting with issue 1/1999; http://www.westh.de/ ).
  • Hans-Georg Wiedemann: Homosexual: the book for homosexual lovers, their relatives and their opponents. Stuttgart 2005.
  • Mark A. Yarhouse : Homosexuality and the Christian. A Guide for Parents, Pastors and Friends. Bethany House, Minneapolis 2010, ISBN 978-0-7642-0731-0 .

Web links

swell

  1. ↑ Charity also includes love for one's enemies. (No longer available online.) In: Salzburger Hochschulwochen . August 4, 2008, formerly in the original ; accessed on April 6, 2019 .  ( Page no longer available , search in web archives )@1@ 2Template: Toter Link / www.salzburger-hochschulwochen.at
  2. ↑ https://www.nak-west.de/db/6564512/Mektiven/Segensgebet-fuer-eingiertere-Partschaftenen
  3. ↑ HuK - Church more open towards homosexuals. (Not available online.) In: epd.de . Formerly in the original ; accessed on April 6, 2019 .  ( Page no longer available , search in web archives )@1@ 2Template: Toter Link / www.epd.de
  4. ^ Wilhelm Korff : Homosexuality III. Theological-ethical . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 5 . Herder, Freiburg im Breisgau 1996, Sp. 255-259, here col. 256 .
  5. ^ Bob Davies , Lori Rentzel: Coming Out of Homosexuality: New Freedom for Men and Women. Westmont (Il) 1993, p. 185.
  6. ^ Karl Hoheisel : Art. Homosexuality. In: Reallexikon für Antike und Christianentum, Vol. 16, Sp. 337.
  7. ^ Robin Scroggs: Homosexuality and the New Testament. Pp. 62-65, 101-109.
    Holger Tiedemann: Paul and desire: love, lust and ultimate goals. Or: the law in the limbs. Radius, Stuttgart 2002, ISBN 978-3-87173-251-5 , p.
    Eckhard Meyer-Zwiffelhoffer : In the sign of the phallus: The order of sexual life in ancient Rome (= historical studies, 15). Campus, Frankfurt / Main / New York, 1995, ISBN 978-3-593-35388-3 , pp. 67-84.
  8. ^ A b Westfälischer Praeses penance against discrimination against homosexuals. In: epd.de. May 22, 2009, archived from the original on May 27, 2009 ; accessed on April 15, 2018 .
  9. ↑ Hartmut Kress :  Homosexuality, III. Ethically . In: Religion Past and Present (RGG). 4th edition. Volume 15, Mohr-Siebeck, Tübingen, Sp. 1885.
  10. ↑ The biblical statements on sexuality and homosexuality. In: Living with Tensions: Orientation Guide of the Council of the EKD. Hanover, February 26, 1996, accessed April 6, 2019 .
  11. ^ Letter from the Congregation for the Doctrine of the Faith to the Bishops of the Catholic Church on the pastoral care of homosexual persons. (PDF, 60 kB) In: Announcements of the Apostolic See 72nd German Bishops' Conference, October 30, 1986, p. 12 , accessed on April 6, 2019 .
  12. ↑ Wording: “Considerations about homosexual unions”. In: faz.net . July 31, 2003, accessed April 6, 2019 . The full text of the instruction: instruction on criteria for clarifying the vocation of persons with homosexual tendencies with a view to their admission to the seminary and to holy orders. In: Vatican Radio . November 29, 2005, archived from the original on December 29, 2015 ; accessed on April 6, 2019 .
  13. ↑ Martin Wilhelm: The global gap whether homosexuality. In: Tages-Anzeiger . June 8, 2013, accessed February 18, 2016 .
  14. ^ For example, Wunibald Müller : Homosexuality V. Pastoral . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 5 . Herder, Freiburg im Breisgau 1996, Sp. 259-260 . Reproduced under homosexuality. In: Dominikaner.de. Archived from the original on March 6, 2005 ; accessed on April 6, 2019 .
  15. ↑ Josef Spindelböck : The moral assessment of homosexuality: Moral-historical notes on the Christian standpoint. In: StJosef.at . April 23, 2005, accessed April 6, 2019 .
  16. ^ Church differences of opinion. In: nzz.ch . February 4, 2014, accessed April 6, 2019 . Vatican poll: Catholics ignore Church sexual morals. In: Spiegel Online . January 26, 2014, accessed April 6, 2019 . Vatican survey abroad The fear of the sexual morality of believers. In: Spiegel Online. January 28, 2014, accessed April 6, 2019 .
  17. ↑ Nicole Winfield: A Lecture on Sexuality - in the Vatican. In: Thuner Tagblatt . October 9, 2014, archived from the original on December 2, 2014 ; accessed on April 6, 2019 .
  18. ^ Julius Müller-Meiningen: Francis dares to take a bold step. In: Mittelbayerische.de . October 10, 2014, accessed April 6, 2019 .
  19. ↑ Julius Müller-Meiningen: Rome: Delicate signs for opening the church. In: Rheinische Post . October 9, 2014, accessed April 6, 2019 .
  20. ↑ No agreement on contentious issues. In: Zeit Online . October 19, 2014, archived from the original on March 25, 2016 ; accessed on April 6, 2019 . Stefan Reis Swiss: Missed chance in the Vatican. In: Neue Zürcher Zeitung. October 20, 2014, accessed April 6, 2019 . Evelyn Finger: Cardinal Walter Kasper: "We have to make sure that homosexuals have their place". In: Zeit Online. October 21, 2014, accessed April 6, 2019 (interview). Jörg Bremer: The family synod in the Vatican leaves all questions open. In: faz.net. October 9, 2014, accessed April 6, 2019 .
  21. ↑ Joachim Frank: Pope Franziskus: Pope's apology is not enough for homosexuals. In: Frankfurter Rundschau . June 29, 2016, archived from the original on August 7, 2016 ; accessed on April 6, 2019 .
  22. ↑ Hopko: Christian Faith and Same-Sex Attractions, Chapter 24, Same-Sex Attraction and Sacraments.
  23. ↑ Hopko: Christian Faith and Saime-Sex Attractions , Chapter 19, Same-Sex Attraction and Civil Rights
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