The gathering, orchestrated by the Council of Presbyterian Churches and United Christian Churches of Korea, was characterized not only as a protest but as an extended worship service. Demonstrators joined in prayer for three hours in what the “Korea Herald” dubbed “one of the largest religious gatherings in the nation’s history.” The event, while mobilizing over 1.1 million attendees in person, also saw an additional million viewers participating online, underscoring the scale and significance of the gathering.

At the heart of the demonstration lies a sense of discontent with a legal shift that began in July, when the South Korean Supreme Court granted same-sex couples access to certain benefits through the National Health Insurance Service. Many religious groups view this move as an erosion of traditional values and a prelude to broader legislation that would further entrench LGBTQ+ rights, including same-sex marriage and anti-discrimination protections based on sexual orientation.

The proposed anti-discrimination legislation, which activists have pursued since 2011, has faced repeated opposition from conservative and religious groups. Though the bill would protect individuals from discrimination based on gender, age, race, religion, academic background, and sexual orientation, opponents argue it infringes on religious freedoms and could compel religious institutions to contradict their beliefs. Kim Jeong-hee, spokesperson for the organizing committee, condemned the legislation as fundamentally opposed to “the natural law and the order in which the world was created.” According to Kim, the recent court ruling extending benefits to same-sex couples challenges the constitution, which, in her view, does not recognize same-sex marriage.

Many attendees expressed deep concerns about what they consider an attack on freedom of conscience, warning that the anti-discrimination law could mandate a societal acceptance of practices they believe contravene traditional values. The gathering’s religious leaders framed the event not merely as a protest but as a plea to uphold what they consider the divine order for families and communities.

As South Korea continues to modernize, this mass protest reveals a clear fault line between the rapid social change driven by secular legal systems and a strong, faith-based population committed to preserving traditional values. With the national debate intensifying, the outcome of this legal and cultural impasse remains uncertain. However, the demonstration has undeniably underscored the commitment of millions in South Korea to defend their vision of family and faith.

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With Nevada setting the precedent by repealing its marriage definition in 2020, California, Colorado, and likely Hawaii have followed suit, signaling a broader trend across states to solidify marriage equality at the local level. Colorado’s voters backed the amendment—termed “Protecting the Freedom to Marry” or Amendment J—with 63% in favor and 36% opposed. Advocacy group Freedom to Marry Colorado raised over $760,000 to support the measure, while opposition was limited, with the Catholic Bishops Conference of Colorado issuing the primary call to vote against it. The bishops also raised concerns about other initiatives, such as a separate constitutional amendment protecting abortion rights, which also passed.

California’s similar initiative garnered significant support, with 61% voting for the measure and 38% against. Unique to the California amendment is its designation of marriage as a fundamental right within the state constitution, a move that amplifies legal protections for same-sex marriage in the state. Some groups, such as the California Family Council, voiced concerns over this language, warning it might pave the way for legal challenges involving unconventional unions. However, there was minimal organized opposition, and proponents, including Governor Gavin Newsom and organizations like Planned Parenthood and the ACLU, raised over $3.4 million in support.

Meanwhile, Hawaii’s proposed Amendment 1—aimed at repealing the state legislature’s authority to restrict marriage to heterosexual unions—shows early results leaning toward approval, with 56% of votes in favor and 43% opposed. Hawaii’s voting regulations add complexity: blank votes are counted as votes against, and a simple majority is required for the amendment to pass.

The backdrop of these votes highlights changing national views. A 2023 Pew Research Center study found that 63% of Americans now support same-sex marriage, a steady increase from past decades. This growing acceptance reflects a significant cultural shift since 2004, when only 42% were in favor.

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Below is the English translation of this Declaration, with the original version available here: https://www.felleskristen.no/.

***

A Joint Christian Declaration on ‘Diversity of Gender and Sexuality’

From www.Felleskristen.no/english
A Norwegian Christian ecumenical project

Based on our faith in the Bible as the Word of God, on the recognition of biological realities and
out of respect for the human rights of children we affirm the following principles:

On the basis of the BIBLE 

• God is the Creator and Sustainer of the universe. Ha has created human beings male and female.
• All people are created in the image of God. All are deeply loved by Him, have the same inherent human dignity, and are equally precious.
• Marriage is a divine institution inscribed in natural law. Marriage unites one man and one woman. Founded by God, confirmed by Christ and the Apostles, this institution of marriage has been recognised by the Christian church throughout the centuries (cf. Genesis 1:26-28 and Matthew 19:4-6).
• Marriage between one man and one woman constitutes the Biblical framework for sexual relationships. Other forms of sexual relationships represent a ‘diversity’ at odds with the Bible’s theology of creation and with Jesus’s ethical teaching, even when these relationships are marked by long-lasting fidelity.
• The doctrine and example of Jesus teach us that every human being is our neighbour. However deeply we may disagree about matters of faith and our very worldview, about ethics and moral codes, we urge all to encounter one another with respect and friendliness.

On the basis of BIOLOGY

• There are only two biological sexes: female and male. The sex of each individual is determined at conception.
• Our sex is principally determined by the size and function of the reproductive cells. Women produce large reproductive cells (egg cells); men produce small reproductive cells (sperm cells).
• Further to to the crucial importance of reproductive cells, female or male chromosomes (XX or XY) are woven into almost all the body’s thousands of billions of cells. The affirmation that there are two biological sexes, and no more, is not invalidated by the fact that some children are born with chromosomal anomalies or by the fact that an extremely small number of children (n Norway, 10-15 per year) are born with unclearly defined genitalia.
• The notion that gender is a subjective category and that sexual and gender identity can be freely chosen on the basis of feelings or preference, irrespective of biological sex, is based on ideology. It has no biological or scientific foundation.
• It is immensely problematic to teach children and young people that there are ‘boys, girls, and other genders’; that there exists an ‘interior gender’; that they may happen to have been ‘born in the wrong body’; and that gender is ‘fluid’. This manner of influence may lead to confusion, insecurity, and destructive life choices for many children and young people.
• The relationship between mother, father, and child is biologically singular. Divinely ordained, it is the foundation of the family and of society.

Out of respect for the CHILD 

• Children are a gift from God. It is no adult’s right to have a child.
• Human beings originate from the egg of one woman and the sperm of one man. Neither mother nor father, nor the wider family of either, is superfluous or irrelevant in a child’s life.
• It is a human right for every child, as far as possible, ‘to know and be cared for by his or her parents’ (United Nations Convention on the Rights of the Child, art. 7.1).
• To deprive children deliberately and intentionally of the right to know their biological mother or father, and their wider families – for example through assisted fertilisation or surrogacy – violates God’s will for creation and children’s rights.
• Regardless of the manner in which they are conceived, all children are equally precious, equally loved by God.
• Children’s rights and the best interests of the child must take precedence over the demands and wishes of adults – in secular society and in the church.

Core values

• We regard the Bible as our highest authority in matters of faith, doctrine, and life. As Christian churches, congregations, and organisations, and as individuals, we commit ourselves to the truths, values, and convictions expressed in this declaration.
• We wish to encounter all people with respect, reasonably and kindly – ‘speaking the truth in love’ (Ephesians 4:15). But we will not compromise on Biblical truths, even if these truths should conflict with political pressure or societal trends.
• We reject, in every setting, all forms of bullying and ostracism, manipulation and coercion, harassment and hatred, sabotage and violence.
• We hold that much of the content of modern gender ideology, indeed the very concept of ‘gender and sexual diversity’, is not based on medical and natural science. We find it to be incompatible with our faith, thought, and worldview as Christians.
• We stand up for a democratic, pluralistic, and open-minded society where there is space for diversity of beliefs characterised by mutual respect. Freedom of expression and conscience, as well as religious freedom, are for us central and essential values.
• We hold that public authorities and governmental bodies exceed their mandate and power by attempting to pressure citizens and organisations to adapt to ‘queer theory’ on gender, sexuality, and marriage. Such activism on the part of government violates religious freedom and freedom of conscience, as well as the rights of parents.
• We, the signatories of this declaration, adhere to the Declaration on Marriage [a link to an English version] published in 2016 by 36 Norwegian Christian organisations and denominations. We stand united with hundreds of millions of Christians of almost all denominations worldwide.

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Tove’s and Bjørn’s journey to a new identity began when they embraced the Christian faith. “We became completely new creatures. The old disappeared and everything became new,” they say with conviction. Fore them, this transformation was not the result of human therapies or methods, but a profound interior change, driven by their relationship with God.

Struggle and Testimony

In the 1990s, the couple involved themselves intensely in the opposition to the Law of Domestic Partnerships in Norway. Despite facing considerable opposition, their objective was not to judge, but to be witnesses of what they had experienced. “We are not called to be judges, but witnesses. We can only tell our experience and hope that it brings hope and faith to those that struggle,” they affirm.

After 20 years in an orphanage, Bjørn found himself in Oslo’s gay community in search of company. Although he found a social circle, he never found real happiness. In 1972, after an overdose that almost cost him his life, Bjørn found consolation in the Gospel, and decided to become a Christian. That moment marked the beginning of his transformation.

Tove, on the other hand, struggled with depression and drug abuse after her father’s death. After years of suffering in psychiatric institutions, she found refuge and hope in a Christian rehabilitation center. “God made me a new creature and gave me a new mind,” says Tove.

An Unexpected Love: An Open Home

The love story between Tove and Bjørn is both amazing and inspiring. After years of friendship and spiritual growth, Bjørn realized that he was ready to get married.  “My love for Tove had grown and she became the most important for me,” says Bjørn. They married in 1987 and, since then, they have shared a life full of purpose and faith.

During their 36 years together,Tove and Bjørn have kept their home open for those in need of support and guidance. They have lived in different places following what they consider God’s direction to help others. “From a human perspective, it’s impossible to understand what has happened to us. Many might think that it’s an achievement of ours, but that is totally mistaken. Only a supernatural force of God was able to liberate us completely,” concludes Tove.

The Refstad’s story is not only a testimony of faith and redemption, but also a call to understanding and mutual respect. Those that struggle to be understood and accepted must also offer that generosity to others,” says Tove. With their experience, they hope to inspire others and show that transformation is possible, not through human methods, but through a profound connection with the divine.

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The Pope’s Message

The Pope’s answer, sent after Caruso addressed him, refers not only to the personal situation of the aspirant seminarian, but also to broader reflections on clericalism in the Church. “Thank you very much for your e-mail — wrote the Pope on a hand-written card, scanned and attached  to the e-mail –. One of your expressions caught my attention: ‘Toxic and elective clericalism,’ and it’s true! Do you know that clericalism is a pest? It’s an ugly ‘worldliness,” and as a great theologian says: “Worldliness is the worse thing that can happen to the Church, worse even than the time of the concubinary Popes.” Jesus calls all, all. Some think that the Church is a customs office, and that’s ugly. The Church must be open to all. Brother, go on with your vocation. I pray for you. Please do so for me. (I need it). May the Lord bless you and Our Lady take care of you. Fraternally, Francis.”

Caruso, who described the Pope’s answer as “beautiful,” said that the letter gives him hope and affirms his dream to become a priest. “He makes it seen who the true Pope is, not the image than some have created. The Seminary is still a dream not abandoned,” said the young man, who nourishes — vainly? — dreams that the forthcoming October Synod will make changes in this ambit.

Context and Controversy

Caruso’s case is situated in the context of a broader discussion on the possibility that declared homosexual men be able to be admitted to the priesthood. During a meeting with the Italian Bishops, Pope Francis used an expression that some interpreted as derogatory, sparking controversy (“faggot”). However, the Vatican clarified later that the Pope did not have the intention to offend or express himself in homophobic terms, and he offered his apologies to those that felt themselves aggrieved.

According to a 2005 Instruction of the Vatican Dicastery for the Clergy, the Church cannot admit to the Seminary or Ordain those that practice homosexuality, have deeply rooted homosexual tendencies or support the so-called “gay culture.” This measure was reaffirmed in 2016, stressing the official position of the Church on this matter.

Pope Francis’ letter to Caruso, however, highlights the constant tension within the Church between the official doctrine and the pastoral focus. In fact, the letter leaves perplexities as it’s not known well what vocation the Pope is encouraging the young man to follow. In a statement to a Roman newspaper Caruso stressed: “He told me: continue with your vocation, no ‘calm, there are other paths.’ My whole story has been dotted with these answers, when a Religious discovered my sexuality, as much as he would have appreciated my person and my Faith, up to a minute before answered thus: “there are many ways of declining a vocation.” In fact, they denied me the possibility of having a priestly vocation.”

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During the discussion on vocations on May 20, Pope Francis reportedly stated that «there are already too many fagotery in the Church.» This remark has sparked considerable controversy and led to numerous inquiries from the media.

In his statement, Bruni addressed these reports, saying:

«Pope Francis is aware of the recent articles about his closed-door conversation with the bishops of the Italian Episcopal Conference (CEI). As he has reiterated on several occasions: ‘In the Church, there is room for everyone, everyone! No one is useless, no one is superfluous, there is room for everyone. Just as we are, everyone.’ The Pope never intended to offend or use homophobic language, and he extends his apologies to anyone who may have been hurt by the use of a term reported by others.»

Bruni’s response has, however, raised further questions. It remains unclear whether the derogatory term «maricón» (a highly offensive and rarely used word in Italian) was actually uttered by the Pope or by someone else during the dialogue. Additionally, the note’s reference to the Pope’s inclusive statement that «there is room for everyone in the Church» has led to speculation about whether this implies a «yes» to homosexuals in seminaries.

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The study examined data of 16 million American adult patients, between 18 and 60 years of age, from 2003 to 2023, who attended 56 hospital Emergency Rooms to receive treatment.

The researchers identified 1,501 patients that underwent gender transition surgery in the five years prior to their visit to the Emergency Room. The data showed that 3.47% of these patients were treated for suicide attempts as opposed to 0.29% with no history of surgery, which makes a difference 12.12 times greater.

The Socio-Educational Studies Review, ReSed, of the University of Cadiz, Spain, already published in 2022  that “suicide is the first cause of unnatural death in Spain.” And greater for “belonging  to a minority social group as is the case of the LGBTIQ+ collective, and, concretely, of trans people.” It analyzed that “suicidal ideation is frequent in the trans population. Its early appearance correlates positively with the appearance of suicidal conduct” and makes it “the most vulnerable group.”

The study of the University of Texas did not include minors and did not mention if patients suffered mental illnesses before the surgery.

Julie Quist, President of Board of Directors of the Child Protection League, said to The Epoch Times that she was surprised by the high 12.12 rate with risk of suicide. She recalled that parents are pressured to permit their children to undergo these irreversible surgeries, with questions such as: “Do you want a daughter or do you want a dead son?”

Quist said that, if suicide attempts in those operated for the transition have that data on those older than 18, a greater percentage can be implied among children and adolescents because of their immaturity.

Researchers of the University of Groningen in Holland published a study on surveys of 2,772 adolescents during  15 years and found that 11% of early adolescents reported “gender dissatisfaction.” The prevalence decreased to 4% when they reached 26 years of age: “Gender dissatisfaction, although relatively common during early adolescence, in general decreases with age, and seems to be associated with a worse concept of self and mental health in the course of development.”

A Report of the United Kingdom’s National Health Service revealed gender confusion in minors when treated with mental health techniques or interventions of gender transition. Dr Hilary Cass, paediatrician did the review and wrote the Report, concluded that the pillars of gender medicine “are built on unstable foundations.”

Patrick Lappert, plastic and reconstructive surgeon, certified for more than 25 years, pointed out a study published by Swedish researchers in 2011 with similar results of a high rate of suicides and a greater need of hospital psychiatric care in individuals who have undergone gender reassignment surgery. And he highlighted that doctors cannot say that surgical treatments reduce suicidal tendencies.

Lappert added that “if they think about it well, transgender surgery is a form of self-injury. Hence, it shouldn’t be surprising that people who do that to themselves can commit suicide when their hope ends.”

“There are people who suffer and want to be happy,” he explained, and the business of reconstruction “gives them social affirmation. It gives them a safe and affirmative community in which to live. They are given medications and surgery. They never examined it. They never asked themselves why a person had gender dysphoria. They simply affirm and bill, affirm and bill, and it’s an enormous industry. But that will come to an end.”

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The Italian Episcopate held its General Assembly in the Vatican from May 20-23. On Monday afternoon, May 20, shortly before 4:00 pm, the Holy Father met with the Italian Bishops for an hour and a half.

In a dynamic of questions and answers, the Bishops talked with the Pope on migration, antisemitism, unification of dioceses (which might not happen). Two other topics addressed were vocations and the accompaniment of priests.

At a certain point, speaking of vocations, Pope Francis said to the Bishops: “there is too much sexual activity in the Church.” Some of the media added — not to be forgotten is that the meeting was held behind closed doors — that the Pope asked that homosexual seminarians be thrown out of the Seminaries. And he asked that what Benedict XVI requested be followed (in fact, the then Congregation for Catholic Education did so in 2005 with the document: “Instruction on the Criteria of Vocational Discernment, in Relation to Persons of Homosexual Tendencies Before Their Admission to the Seminary and Holy Orders.”

According to the Italian press, in the Italian Episcopate’s previous General Assembly, held in Assisi in November 2023, the Bishops discussed the possibility of softening the restrictions to homosexual men in the Seminaries, given that both for heterosexual men as well as the homosexual, celibacy was prescriptive. Given that the expression used by the Pope in Italian (“frociaggine”) would have a derogatory meaning, some Bishops mentioned –requesting that their identity not be revealed — that the Pope did not use the term in a pejorative sense.

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Three and a half decades later, Saint Patrick’s Cathedral was filled again with homosexuals, lesbians, transsexuals, etc. The occasion was the funeral of a member of the community — Cecilia Gentili, an activist of Argentine origin, nationalized in 2022 an American, who exercised activism for the now called LGBT+ community and also a prostitute.

On Thursday, February 15, Saint Patrick’s Cathedral received Gentili’s mortexacty al remains, who died on February 6. According to what has been said, no one knew whose funeral it was.  But among the thousands of people who were in the church seen were unusual outfits: glitter miniskirts, sleeveless shirts, colourful wigs, leggings and fitted pants, pointed heels, leather clothes, black vests . . . Added to the garbs were images of Gentili simulating halos of holiness, rumours, shouting and a more festive atmosphere than the recollection proper to a funeral.

Father Edward Dougherty decided not to celebrate Mass and opted for a simple funeral rite, but without the Eucharist. The shouts, dances, words that oscillated between lack of respect and irreverence, did not guarantee an appropriate atmosphere for a celebration of this kind.

The fact of listening later to speeches of Gentili’s friends, words that bordered between irreverence and blasphemy, seem to give reason for the priest’s decision not to go ahead with the Mass. From the ambo where the Word of God Is proclaimed, some asked for access to change of sex treatments; others changed the words of the Hail Mary  to “Hail Cecilia,” while still others proclaimed  — also from the ambo –,  Cecilia’s name as “mother of all whores . . . “

Yesterday, St. Patrick's Cathedral hosted the funeral of Cecilia Gentili, a transgender, atheist prostitute. Funeral was attended by hundreds of trans activists in thongs/fishnet/halter tops/fur. They celebrated the dead prostitute by mocking St. Cecilia, saying: "This whore.… pic.twitter.com/qMeUA0rfhK

— Mary Margaret Olohan (@MaryMargOlohan) February 16, 2024

But how was it possible that this should happen in the most important church of the United States? Not a few of the media gave space, on one hand, to criticism in response to the question, and on the other, to present the matter as liberalization in the Catholic Church.

It’s known that the person who called the Cathedral to request the funeral was a friend of Gentili, and also a transsexual, Ceyenne Doroshow. In statements to The new York Times, Doroshow said that Gentili wanted a funeral in Saint Patrick’s for one reason: Saint Patrick’s “is an icon like her,” but admitted that when the funeral was requested, no mention was made that Gentili was transgender. “I kept it secret,” Doroshow said textually. And, although important, perhaps it was the least thing given that Gentili was atheist. It’s true that, in a 2023 interview with “Interview Magazine,” Gentili admitted an interior search for God and her going to several churches, but only up to there.

After this event, the Archdiocese of New York issued a press release stating:

Thank you to the many people who have said to us that they share our indignation over the scandalous behaviour during the funeral here in Saint Patrick’s Cathedral at the beginning of this week. The Cathedral only knew that relatives and friends were requesting a funeral Mass for a Catholic, and we had no idea that our welcome and prayer would be degraded in such a sacrilegious and deceitful way. That such a scandal happened in the “Parish Church of the United States” makes it worse, that it took place at the beginning of Lent, the annual forty-day struggle against the forces of sin and darkness, is a potent reminder of how much we need prayer, reparation, repentance, grace and mercy, to which this holy time invites us.

The press release added that, by instruction of Cardinal Dolan, a Mass of Reparation was offered (which, ZENIT learnt, took place on Saturday, February 17.)

A few days later, the Archbishop of New York, Cardinal Dolan, touched upon this subject in his podcast. He said, “we didn’t know the antecedents” as “we don’t engage in FBI controls on people who want a funeral. And he specified, “The only thing we knew is that someone called and said: ‘Our dear friend died. We would love to have the funeral in Saint Patrick’s Cathedral. It would be a great source of consolation. She is Catholic. It would be a great source of consolation for us, her family and friends. So, of course, the priest of the Cathedral said: ‘Come in.’”

Asked if the priests had acted properly, the Cardinal responded: “I applaud our priests who took a swift decision: ‘Oh, oh, with behaviour such as this we can’t celebrate a Mass. We’ll do the Liturgy of the Word, which are the Readings, the Homily, the Prayer of Petition and the Our Father, and then we’ll stop. The Mass will not continue.’”

However, to the criticisms of what happened from Catholic sectors are added those of the LGBT+ community, which complained that the service was shortened and that there was no Mass. In fact, they also asked for an apology for the words used in the Archdiocese’s press release.

A portal raised a collection of signatures against the Archdiocese of New York and has over 10,000 signatures. They link the event with the Fiducia Supplicans Declaratioin. In reality, this event leaves us some lessons:

1^st Desires don’t generate rights. According to the statements of Gentili’s friend, who succeeded in having the funeral in Saint Patrick’s, the deceased wanted a funeral in Saint Patrick’s as it’s an iconic place. But Gentili didn’t have a “right” to that or any other church, not for being transexual but for being atheist.

2^nd It’s understandable that Saint Patrick’s Cathedral didn’t investigate the identity of the person for whom a funeral would be celebrated. There is usually an attitude of compassion and special closeness in one of the harshest moments in human life as are deaths. Perhaps this teaches something on how to combine pastoral care, compassion and legitimacy in a greater context to be able to anticipate necessities, but the attitude is understood of those that, in good faith, hosted a funeral.

3^rd The good faith of the Church presupposes the good faith of one who approaches her. And it’s clear that there wasn’t sincerity in one of the two sides. Hence, it’s not about Fiducia Supplicans and gay blessings, but about the lack of honesty, which in this specific case has been the “gay side.”

4^th As a priest, I wondered what I would have done, faced with the fact that the people and the deceased were there. There are lots of factors that are not seen when you are the one in front. It happens, as it does with many people who watch soccer or American football on a screen, who shout and give pointers from the comfort of a sofa, but who have never had the opportunity to play in the field. What I’ve just said isn’t an attack against anyone, it’s a context for all. And I think the priest did the best he could. What would have happened if he had celebrated the Mass and that, added to the fact of the irreverence, many of those people went to Communion? Or what would have happened if the priest refused to celebrate the funeral? There were a thousand people inside. And if, in the courage to cut everything, there were destructions? The priest acted the best he could in that specific moment.

5^th There are those who criticize that the Mass of Reparation was held in private. I can understand the reason: had it been held publicly, can you imagine that whole community complaining outside the Cathedral or trying to enter to complain about the Mass of Reparation, seen by them as a Mass against them? How many more days would the controversy have been prolonged unnecessarily!

In 1989 homosexuals that entered the Cathedral were doing so for political reasons, as they sought to make their cause visible. In 2024 there continues to be a political issue. Remember that in not a few States of the United States “change of sex” operations are being prohibited, as are biological men, who feel themselves women, to compete in sports against biological women and harmonization for “transsexual children.” One can also read this event in all this context.

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One of the measures arising from this Assembly is that a bishop will personally oversee queer pastoral care (a term borrowed from English defined as ‘strange’ or ‘unusual’. It relates to a sexual or gender identity that does not correspond to established rules of sexuality and gender), as a representative. This is the auxiliary bishop of Essen, Ludger Schepers. It was noted that until now there were only representatives for queer pastoral care at the diocesan level, so this is the first time that this position exists at the level of the German Episcopal Conference. They also approved an «inclusive» and «simpler language» prayer.

The Assembly also planned the pilgrimage of altar servers to Rome for this coming summer, published a new document on ethics of peace, and distanced themselves from what they call the extreme right-wing party, citing the political party AfD by name.

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