Homosexuality

Homosexuality in France and Europe: an overview

Europe as a whole has seen significant progress in the rights and recognition of homosexual people. Here is an overview of the situation, with a focus on France:

France is today one of the most advanced countries in terms of LGBT+ rights, but this progress is the fruit of a long struggle:

Legal developments

1791: Decriminalization of homosexual acts during the French Revolution.

1982: Repeal of the discriminatory laws on the age of sexual consent (Badinter law).

1999: Creation of the PACS (Civil Solidarity Pact).

2013: Adoption of marriage for all, including the right to adopt.

2022: Ban on conversion therapies.

Current rights in France

Same-sex marriage Allowed since 2013

Adoption by same-sex parents Allowed since 2013

Blood donation Allowed without restriction since 2022

Protection against discrimination Yes, since 1985

Change of gender on civil status documents Possible without surgery since 2016

(Source: LGBT rights in France, Wikipedia, Lumni, History of homosexual rights)

In Europe

Homosexuality is legal in all the countries of the European Union, but rights vary greatly:

Countries where same-sex marriage is legal

Netherlands, Belgium, Spain, Sweden, Portugal, France, Germany, Finland, Austria, Slovenia, Estonia, Greece, etc.

These countries also allow adoption by same-sex parents.

Countries with restrictions or opposition

Poland, Hungary, Bulgaria, Slovakia, Romania, Lithuania: no recognition of same-sex marriage or partnership. Some have even written the ban into their Constitution.

Homosexuality today enjoys wide recognition in most European countries, notably in France. However, some resistance remains, as shown by mayors who refuse to celebrate marriages between people of the same sex.

The position of the various Churches on homosexuality varies greatly according to traditions, theological interpretations and social developments. Here is an overview of the main Christian denominations:

Catholic Church

Official doctrine: According to the Catechism, homosexual acts are considered "intrinsically disordered" and "contrary to the natural law." They can in no case be approved.

Welcoming people: Homosexual persons must be treated "with respect, compassion and sensitivity."

Pope Francis: He brought a pastoral nuance by affirming that "God loves all his children as they are" and that criminalizing homosexuality is unjust.

Protestant Churches

Historic Churches (e.g. the United Protestant Church of France): Since 2015, they may bless same-sex couples after a civil marriage, if the parish and the pastor agree.

Evangelical Churches: Often more conservative, they take a literal reading of the Bible and reject homosexuality. Some still support "conversion therapies," although these are widely discredited and banned in several countries.

Orthodox Churches

Traditional position: Homosexuality is considered a sin. Homosexual relations are rejected, and same-sex marriage is not recognized.

Limited dialogue: Little openness to debate or doctrinal change, although some minority voices call for more compassion.

Other Christian denominations

Anglicans: Very divided. The Church of England permits blessings of same-sex couples but not religious marriage. Some Anglican branches (such as in the United States or Canada) are more inclusive.

Unitarians, Quakers, Églises inclusives — afficher la définition INF138: These progressive Christian groups fully celebrate same-sex marriages and campaign for equal rights.

We wished to draw up a quick overview of the situation and to recall the various positions of the Churches before analyzing the biblical texts. However, it is first appropriate to examine the position of Islam, a religion whose growing presence arouses particular interest in our Western societies.

The perspective of Islam on homosexuality is generally considered conservative, based on classical interpretations of the Quran and of Islamic jurisprudence. The main elements are presented below:

Scriptural foundations

The Quran does not speak explicitly of homosexuality, but the story of the people of Lut (Lot) is often interpreted as a condemnation of homosexual relations:

This story is used to justify the religious and moral prohibition of homosexuality in classical Islam.

Position of the legal schools

All the schools of Islamic jurisprudence (Hanafi, Maliki, Shafi'i, Hanbali) consider homosexuality unlawful.

In some countries applying sharia, homosexual acts can be severely punished, up to the death penalty (by lapidation — afficher la définition INF373 or hanging).

Contemporary approaches

A minority of progressive Muslim thinkers propose a queer reading of Islam, reinterpreting the texts to make them more inclusive.

The word "queer" comes from English and originally means "strange," "odd" or "uncommon." Historically used as a homophobic insult, it was reclaimed by the LGBTQ — afficher la définition INF136+ community from the 1980s onward as an inclusive and assertive term. To be queer is to live one's life outside the boxes imposed by society, celebrating the plurality of identities and expressions. It is as much a personal identity as an act of resistance.

Some stress that Islam is a religion in motion, capable of evolving according to social and historical contexts.

Situation in Muslim countries

In the majority of countries with a Muslim population, homosexuality is illegal and often criminalized.

Muslim LGBTQ — afficher la définition INF136+ people often live in hiding or suffer severe discrimination.

The Bible deals with homosexuality in various passages, particularly in certain texts of the Old Testament and in the letters attributed to Paul in the New Testament. Here are some of the passages frequently mentioned in the Old Testament:

²² You shall not lie with a man as with a woman: it is an abominable practice.

²³ You shall not lie with an animal to make yourself unclean with it, nor shall a woman approach an animal to prostitute herself to it: it is an abominable practice.

(Louis Segond translation S21 — afficher la définition INF082)

The following passage from Leviticus sets out the penalties for those who break this law.

¹³ » If a man lies with a man as one lies with a woman, both of them have committed an abominable act. They shall be put to death; their blood shall be upon them.

¹⁴ If a man marries both a woman and her mother, it is a crime. They shall be burned with fire, both he and they, so that there may be no such crime among you.

¹⁵ » If a man lies with an animal, he shall be put to death, and you shall kill the animal.

¹⁶ If a woman approaches any animal to prostitute herself to it, you shall kill the woman and the animal. They shall be put to death; their blood shall be upon them.

(Louis Segond translation S21 — afficher la définition INF082)

The book of Genesis also presents a significant account, situated chronologically before the giving of the law of Moses.

Genesis 19.1-29 (the story of Sodom and Gomorrah): The inhabitants want to "know" Lot's guests, which is interpreted as an attempt at homosexual rape. This account is often seen as a condemnation of homosexuality, although some modern exegetes see in it rather a denunciation of inhospitality and violence.

There is another example in the book of Judges 19.22

On reading these passages, despite the attempts of some commentators to soften their severity, the message of the biblical texts remains unequivocal: homosexuality is described there as an abominable practice, punishable by death.

There are notable differences between the laws applied in Jewish society and those in force in European countries. These laws originate in texts attributed to Moses and regarded, according to tradition, as inspired by a divine will. The aim is to analyze these prescriptions in their original context rather than to concentrate on the later interpretations or applications established by the people.

It appears that relations between women are not explicitly mentioned in the same way as those between men. This textual silence can be interpreted in different ways: some see in it an explicit absence of condemnation, while others consider that it reflects the patriarchal norms of the time, characterized by less oversight or limited documentation of female sexuality. It should be noted that no reference to homosexual relations between women is found in the Old Testament.

The Gospels report no direct teaching of the Messiah Jesus on homosexual relations. He does not condemn them, but he does not explicitly approve them either.

The Messiah Jesus insists on love of neighbor, compassion, forgiveness and the welcoming of the excluded. Many believers interpret this as an invitation not to reject homosexual people, but to love them as children of God.

Christian interpretations

Some conservative currents consider that Jesus, by respecting Jewish law, would implicitly have disapproved of homosexuality.

Others, more progressive, stress that Jesus often defied the religious norms of his time to defend the marginalized, and that his silence on homosexuality can be seen as an openness to inclusion.

Example of a modern interpretation

"Jesus loves homosexuals but does not love homosexuality and does not want these people to remain in it forever. He wishes them to repent and to be welcomed with respect and compassion."

"People with homosexual tendencies are children of God. God loves them. To condemn such a person is a sin."

There is therefore no allusion to homosexuality in the words of the Messiah Jesus. Nor does he address the problem of slavery, which does not implicitly mean that he approves of it. Even if some commentators on the Bible, under the guise of love of neighbor, manage to regard homosexuality as acceptable, it remains true that this position rests on nothing concrete; the Messiah Jesus loved all people but firmly condemns the pharisiens — afficher la définition INF002 (Luke 11.43-44).

It therefore seems to us misleading, under the guise of love of neighbor, to make the Messiah Jesus say words contrary to the will of his Father (John 12.49-50).

The New Testament sets out the principles that govern the Church in the context of the New Covenant, highlighting the teachings of the Messiah Jesus.

The apostle Paul, through his thirteen letters, or fourteen if one includes the epistle to the Hebrews, established the main principles intended to frame the Christian community. It may therefore be relevant to examine his position concerning homosexuality.

The New Testament mentions homosexuality in three passages attributed to the apostle Paul. These texts include homosexuality among other behaviors considered in the context of reflections on the divine will.

²⁶ For this reason God gave them up to dishonorable passions: their women exchanged natural relations for those that are contrary to nature;

²⁷ and likewise the men gave up natural relations with women and were consumed with passion for one another; men committed shameless acts with men and received in themselves the penalty that was due for their error.

(Louis Segond translation S21 — afficher la définition INF082)

It appears that the apostle Paul reiterates the major principles of the Mosaic law concerning homosexuality, and takes care to include women explicitly in this approach.

⁹ Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor cross-dressers, nor homosexuals,

¹⁰ nor thieves, nor the greedy, nor drunkards, nor slanderers, nor swindlers will inherit the kingdom of God.

¹¹ And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus [Christ] and by the Spirit of our God.

(Louis Segond translation S21 — afficher la définition INF082)

The apostle Paul clarifies his thinking on homosexuality and clearly affirms that homosexuals will not enter the kingdom of God. This text, which may seem harsh, has at least the merit of being clear. It therefore seems difficult to reconcile these words with an acceptance of homosexuality in the Church.

⁸ We know that the law is good, provided one uses it lawfully,

⁹ understanding that it is not laid down for the righteous but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers,

¹⁰ the sexually immoral, homosexuals, slave traders, liars, perjurers, and whatever else is contrary to sound doctrine,

¹¹ in accordance with the glorious gospel of the blessed God with which I have been entrusted.

(Louis Segond translation S21 — afficher la définition INF082)

He will recall the principles of the law to Timothy, his spiritual son.

Ces versets sont souvent interprétés comme une critique des pratiques homosexuelles dans le contexte gréco-Roman — show definition INF004 de l’époque.

Contemporary interpretations

Some modern readings call into question the direct application of these texts to homosexuality as it is understood today. They stress:

The ancient cultural context, in which homosexual relations were often linked to domination or exploitation.

The lack of recognition of sexual orientations as personal identities in the biblical world.

We have cited a certain modern position within the Church in order to show how difficult it is to integrate homosexuality into the Church, or even not to condemn it, in light of the writings of the apostle Paul. The only way to achieve this would be to rewrite the Bible or to remove these passages (Revelation 22.19).

According to biblical teaching, with the exception of the sin against the Holy Spirit, no situation is irreversible before God. This principle applies to all forms of addiction, and extends also to homosexuality, regarded in the Bible as a grave sin.

The choice to be made is clear: either the individual renounces his reprehensible behavior and thus becomes fit to enter the kingdom of God, or he persists in his actions and, as a consequence, will not enter it. Divine forgiveness, essential to salvation, necessarily flows from repentance, which implies the effective abandonment of past faults.

It should also be noted that, according to certain biblical references (1 John 1.9, Romans 8.37, Galatians 5.16, Hebrews 4.12), divine assistance is considered essential in the decision-making process.

The grace of God, manifested in the person of the Messiah Jesus, does not mean that man is free to do anything; on the contrary, it brings a solution so that man may regain his position of holiness before God.

We have seen that it is not possible to change the position of the Church without rewriting the Bible, which would be folly. However, it seems important to distance ourselves from those who stigmatize these homosexual people. The biblical message encourages compassion and not judging one's neighbor. We think of the example of the woman caught in the very act of adultery and the words of the Messiah Jesus: "Neither do I condemn you; go, and sin no more." (John 8.11).