2009
Kyrkomötet beslutade om att äktenskapet kan omfatta såväl par av olika kön som par av samma kön och om en vigselordning för både homo- och heterosexuella par.

4. Arguments that can be used in favour of opening up
marriage to same-sex couples
Until a couple of decades ago, it was seen as obvious that marriage referred to a
relationship between a man and a woman. However, this has come to be
questioned, and ‘gender-neutral’ marriage legislation has been introduced in
several countries, including the Netherlands, Belgium, Spain and South Africa.
Norway introduced such legislation in 2008, and in Sweden, the Riksdag resolved
on a corresponding change in the law on 1 April 2009.
As the Central Board stated in its response to the report Äktenskap för par
med samma kön – Vigselfrågor (Marriage for same-sex couples – Wedding issues)
(SOU 2007:17), there are different opinions within the Church of Sweden on the
word ‘marriage’ also being used to describe relationships between same-sex
couples. This lack of consensus is due to the fact that based on theological
arguments it is possible to reason in different way

KATOLICI:
Marriage as a fellowship between persons has also been
highlighted in Catholic theology. The Catholic theologian Walter Kasper writes in
his book Kärlek och trohet. Om det kristna äktenskapets teologi (Love and
fidelity. On the theology of Christian marriage) (1977):
… we no longer consider procreation as the integrating factor but
rather mutual love and fidelity. We must therefore try to determine the
meaning of marriage and of the human person, not in terms of an
abstract ‘nature’ but rather relationally (page 17).
Instead of a biologically based complementarity concept, a starting point can be
complementarity anchored in the personal fellowship between spouses. Carl
Reinhold Bråkenhielm, Mikael Lindfelt and Johanna Gustafsson Lundberg write
in Uppdrag samliv (Mission: Life Together):
An alternative way of thinking, however, is to emphasise the
fellowship between persons as the primary human relationship
instead of sexual union. Love, kindness and emotional commitment
do not only exist between men and women. And sexual acts can
express such a loving relationship regardless of biological gender.
People are created in God’s image, created for a personal fellowship
between ‘you and I’. The relationship between a man and a woman
exemplifies such a fellowship, but this does not rule out that such a
relationship can also exist between people of the same sex. […]
Fellowship between persons – and not sexual union – is the basic
metaphor – root metaphor – for God’s love for humanity (page 19)

It can also be added that homosexual couples – even if they are unable to produce
biological children together – on many occasions have joint responsibility for
caring for and raising children. Through this, they participate in reproduction in
the broad sense. Regarding the notion that a man and a woman together
constitute a complete form of humanity, it can be stressed that according to the
New Testament, Jesus lived as a single man with no children without being a less
complete person than those who were married. On the contrary, he is known as
the exact likeness of God’s very being (Hebrews 1:3)

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