Everybody is expected to tolerate any behavior–except that tolerance is not expected for people who hold steadfast to their beliefs, if those beliefs oppose the culture. On the 21st of December, 2012, Pope Benedict XVI addressed the Roman Curia and discussed the attack on the family that is “gender theory.” As a result, homosexualist activists and supporters of same-sex “marriage” have viciously attacked the Pope. One very public example of their lack of tolerance of opposing views is the petition launched on the White House website to “Officially recognize the Roman Catholic Church as a Hate Group.”
In his annual Christmas address to the College of Cardinals, Pope Benedict XVI, the global leader of the Roman Catholic Church, demeaned and belittled homosexual people around the world. Using hateful language and discriminatory remarks, the Pope painted a portrait in which gay people are second-class global citizens. Pope Benedict said that gay people starting families are threatening to society, and that gay parents objectify and take away the dignity of children. The Pope also implied that gay families are sub-human, as they are not dignified in the eyes of God.
Upon these remarks, the Roman Catholic Church fits the definition of a hate group as defined by both the Southern Poverty Law Center and the Anti-Defamation League.
What did the Pope actually say that was so “hateful?” That “gender theory,” which holds that we choose a role of male or female (or something else) as a social role. This is a denial of our true human nature; being created male or female is part of our essence as human beings. This radically changes the nature of the human being, and destroys the foundation of the family. The child becomes an object to which people have a right, and thus loses his human dignity. Here is the part of the Pope’s talk about gender theory and the family:
The Chief Rabbi of France, Gilles Bernheim, has shown in a very detailed and profoundly moving study that the attack we are currently experiencing on the true structure of the family, made up of father, mother, and child, goes much deeper. While up to now we regarded a false understanding of the nature of human freedom as one cause of the crisis of the family, it is now becoming clear that the very notion of being – of what being human really means – is being called into question. He quotes the famous saying of Simone de Beauvoir: “one is not born a woman, one becomes so” (on ne naît pas femme, on le devient). These words lay the foundation for what is put forward today under the term “gender” as a new philosophy of sexuality. According to this philosophy, sex is no longer a given element of nature, that man has to accept and personally make sense of: it is a social role that we choose for ourselves, while in the past it was chosen for us by society. The profound falsehood of this theory and of the anthropological revolution contained within it is obvious. People dispute the idea that they have a nature, given by their bodily identity, that serves as a defining element of the human being. They deny their nature and decide that it is not something previously given to them, but that they make it for themselves. According to the biblical creation account, being created by God as male and female pertains to the essence of the human creature. This duality is an essential aspect of what being human is all about, as ordained by God. This very duality as something previously given is what is now disputed. The words of the creation account: “male and female he created them” (Gen 1:27) no longer apply. No, what applies now is this: it was not God who created them male and female – hitherto society did this, now we decide for ourselves. Man and woman as created realities, as the nature of the human being, no longer exist. Man calls his nature into question. From now on he is merely spirit and will. The manipulation of nature, which we deplore today where our environment is concerned, now becomes man’s fundamental choice where he himself is concerned. From now on there is only the abstract human being, who chooses for himself what his nature is to be. Man and woman in their created state as complementary versions of what it means to be human are disputed. But if there is no pre-ordained duality of man and woman in creation, then neither is the family any longer a reality established by creation. Likewise, the child has lost the place he had occupied hitherto and the dignity pertaining to him. Bernheim shows that now, perforce, from being a subject of rights, the child has become an object to which people have a right and which they have a right to obtain. When the freedom to be creative becomes the freedom to create oneself, then necessarily the Maker himself is denied and ultimately man too is stripped of his dignity as a creature of God, as the image of God at the core of his being. The defence of the family is about man himself. And it becomes clear that when God is denied, human dignity also disappears. Whoever defends God is defending man.
This is what the homosexualist advocates brand as hate speech. If you don’t agree with them, they will do whatever they can to shut you up.