How can the Pope's recent actions not be viewed as condoning homosexuality? How is the Pope biblically justified in co-celebrating mass with the homosexual priest who advocates for same-sex sexual touching and fondling between Catholic church adherents in same-sex relationships, which would not be within marriage.

Where in the Holy Scriptures can be found the justification for the Pope's actions of celebrating mass with this priest, and thereby showing his support of what this man stands for?

How is the Catholic Pope justified in his comments of 'hinting at' changes to be made soon regarding Catholic doctrine regarding homosexuality? The hints suggest that the Catholic church rules will be changed to favor homosexual relationships.

Can someone show from scripture where the Pope is finding his support from passages that say that Christianity and same sex homosexual relationships are condoned by God? Holy Matrimony is Holy.

To add to this, Pope Francis has recently demoted an American cardinal who was a champion of Family Values and Right to Life issues.? 

https://www.lifesitenews.com/petitions/thank-you-cardinal-burke-for-your-vatican-service

Pope kisses the hand of, co-celebrates mass with pro-homosexual activist priest

News on the Pope and homosexuality



Hint 1


  Many nations have regulated civil unions. Is it a path that the Church can understand? But up to what point?
  
  Marriage is between a man and a woman. Secular states want to justify
  civil unions to regulate different situations of cohabitation, pushed
  by the demand to regulate economic aspects between persons, such as
  ensuring health care. It is about pacts of cohabitating of various
  natures, of which I wouldn’t know how to list the different ways. One
  needs to see the different cases and evaluate them in their variety. -
  Read more: Full Transcript of Pope Francis’ March 5 Interview With
  ‘Corriere della Sera’ | NCR


Hint 2


  Providing for homosexual persons
  
  
  Homosexuals have gifts and qualities to offer to the Christian community. Are we capable of providing for these people, guaranteeing
  [...] them [...] a place of fellowship in our communities? Oftentimes,
  they want to encounter a Church which offers them a welcoming home.
  Are our communities capable of this, accepting and valuing their
  sexual orientation, without compromising Catholic doctrine on the
  family and matrimony?
  The question of homosexuality requires serious reflection on how to devise realistic approaches to affective growth, human development
  and maturation in the Gospel,  while integrating the sexual aspect,
  all of which constitute an important educative challenge. Moreover,
  the Church affirms that unions between people of the same sex cannot
  be considered on the same level as marriage between man and woman. Nor
  is it acceptable that the pastor’s outlook be pressured or that
  international bodies make financial aid dependent on the introduction
  of regulations based on gender ideology.
  Without denying the moral problems associated with homosexual unions, there are instances where mutual assistance to the point of
  sacrifice is a valuable support in the life of these persons.
  Furthermore, the Church pays special attention to [...] children who
  live with same-sex couples and stresses that the needs and rights of
  the little ones must always be given priority.   
  
  
  Source:   Synod14 - Eleventh General Assembly: "Relatio post disceptationem"


Hint 3+

As far as it is known, none of the people responsible for the Synod's scandalous mid-term report - a report whose rapid release in several languages even caught the Synod Fathers themselves by surprise - and for the controversial paragraphs which are not in keeping with the Church's Magisterium, have been held accountable.

Paragraphs rejected by the Synod Fathers have been kept alive by the Pope himself in the final document.
The article the original poster referenced itself has a link that explains reasons why Pope Francis may have decided to concelebrate Mass with Fr. De Paolis and kiss his hand. For the benefit of readers, here is a summary of the analysis offered by this article:

Possibility #1: Pope Francis did not know about De Paolis’ pro-gay activism
In the first place, it is possible that Pope Francis was himself unaware of De Paolis’ pro-gay activism. As LSN’s [LifeSiteNews'] original report stated, De Paolis officially met with Francis in his capacity as the founder of the Emmaus Community in the southern Italian city of Foggia, an organization that assists the poor and those suffering from AIDS – in other words, a commendable outreach.
[...]
Possibility #2: Pope Francis knew who the priest was, and was reaching out to him in mercy
On the other hand, it is possible that Francis and his handlers knew about De Paolis’ advocacy, but decided to arrange a meeting as an opportunity for the pontiff to reach out to the wayward priest as an act of mercy.
[...]

(The article mentions that St. Francis of Assisi, the pope's namesake, made a similar gesture toward a wayward priest, kissing his hand, and thus moving the priest to repentance.)

Possibility #3: Pope Francis intended the meeting as some kind of an endorsement of De Paolis’ work
The third possibility is that the pope knew of De Paolis’ pro-gay activism, but decided to meet with him anyway as a sign of respect either despite or even because of that activism. However, given the gravity of such an allegation, and how little is known about the meeting, there is clearly insufficient evidence to propose this as the best interpretation.

The third possibility is exceedingly unlikely, because Pope Francis has  reiterated that he believes in the Church's traditional teaching on matters such as homosexuality. (For an excellent analysis of the now famous &quot;who am I to judge&quot; quote and the Pope's answer, see the blog post entitled &quot;Judge Not&quot; by Tim Staples.) Pope Francis, in his interview with Civiltà Cattolica in September, 2013, said clearly:

We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods. This is not possible. I have not spoken much about these things, and I was reprimanded for that. But when we speak about these issues, we have to talk about them in a context. The teaching of the church, for that matter, is clear and I am a son of the church, but it is not necessary to talk about these issues all the time.

Despite affirming that, for pastoral reasons, he has &quot;not spoken much&quot; about matters such as abortion and homosexuality, as archbishop of Buenos Aires, he opposed homosexual marriage quite forcefully, albeit quietly and indirectly. In his letter to the Carmelites in Buenos Aires, he says,

Do not be naive: it is not a simple political struggle [i.e., the attempt to legalize same-sex marriage]; it is the destructive attempt toward God's plan. It is not a mere legislative project (this is only the instrument) but a ''movement'' of the father of lies that seeks to confuse and deceive the children of God. Jesus tells us that to defend ourselves against this lying accuser, he will send us the Spirit of Truth.

I think the other questions of the original poster are dealt with very well in the other answers: in short, neither the Bible nor the teaching of the Catholic Church condones homosexual acts or same-sex marriages. Naturally, the outlook of a Christian in the face of persons with same-sex attractions—even those who engage in homosexual behavior—must be one of mercy and understanding, never condemnation.
(Edit, in order to answer the O.P.'s expansion of his question.)
Regarding Hint 1
It is true that the Pope would like to open a discussion regarding the possibility of accepting a certain kind of civil union, providing benefits similar to that of civil marriage, that homosexual couples could take advantage of. Regarding this point, some very important clarifications need to be made:

As the Pope himself mentions in his interview with the Corriere della Sera, such a discussion would never put in doubt the Church's fundamental teaching about marriage: that it can only be between a man and a woman.

The Church would still, therefore, consider a sexual union between persons of the same sex as objectively gravely sinful under all circumstances.

There is, however, nothing intrinsically wrong in allowing two persons (whatever their condition) to enter into a contract that would govern their taxation, inheritance, and other civil effects. The reason that it might be acceptable is to avoid greater injustices. (For example, if someone's homosexual partner dies suddenly, the law in some countries would otherwise not permit the remaining partner to inherit the house; possibly, he may find that he has nowhere to live.)

Nevertheless, this discussion does not represent a retreat, in any way, regarding the Church's view of the immorality of homosexual practices.


Regarding Hint 2
The text reported here is only the temporary working document of the recent synod on the family. Most of what it says is reasonable, but there are a number of questionable passages. For example,


Homosexuals have gifts and qualities to offer to the Christian community. Are we capable of providing for these people, guaranteeing [...] them [...] a place of fellowship in our communities? Oftentimes, they want to encounter a Church which offers them a welcoming home.


This is not a false statement, but it does not mention that it is important not to cross the line to endorsing behaviors (i.e., homosexual acts) that are in fact harmful to the very persons involved. The Church does not &quot;endorse&quot; homosexual acts for the same reason that parents do not &quot;endorse&quot; having their children run across the street in heavy traffic.

(50 cont'd.) Are our communities capable of this, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?

&quot;Sexual orientation&quot; is a problematic term, because it implies that the two fundamental &quot;orientations&quot; (homosexual and heterosexual) are equivalent. However, in fact, they are not. In the words of the Catechism of the Catholic Church, homosexual desires and actions are to be viewed as &quot;objectively disordered&quot; (No. 2358). Official Church documents (which do not include this relatio post disceptationem) avoid that term altogether.


Without denying the moral problems associated with homosexual unions, there are instances where mutual assistance to the point of sacrifice is a valuable support in the life of these persons.


This statement could be interpreted as meaning that homosexual unions have elements of value to those involved. It neglects to mention that, although there may be some superficial benefits, such unions, in fact, are always gravely harmful to those who take part.
Because of problems such as these, this relatio was essentially tabled by the synod fathers. Therefore, it has no authority whatsoever in the Church.
Much more nuanced and balanced is the Holy Father's final discourse at the end of the synod.
Regarding Hint 3
Those who released the relatio were not held responsible, but then again, neither were those (in the majority) who reacted against its problematic portions. It was not a clear-cut case of dissent against the Magisterium, either, since the language employed is ambiguous.
Number 55 of the final report, which is the only one that regards homosexuality directly, is actually quite balanced (even though it garnered only 118 out of 181 votes):

Some families have members who have a homosexual tendency. In this regard, the synod fathers asked themselves what pastoral attention might be appropriate for them in accordance with the Church’s teaching: “There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family.”Nevertheless, men and women with a homosexual tendency ought to be received with respect and sensitivity. “Every sign of unjust discrimination in their regard should be avoided” [quoting &quot;Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons,&quot; 4, from the Congregation for the Doctrine of the Faith].

No. 56, which did gain a &quot;supermajority,&quot; condemns pressuring countries to adopt same-sex marriage by threatening to cut off financial aid:

Exerting pressure in this regard on the Pastors of the Church is totally unacceptable: this is equally so for international organizations who link their financial assistance to poorer countries with the introduction of laws which establish “marriage” between persons of the same sex.