With all "due" respect, this is typical homosexual agenda rhetoric, and the good Catholic folks on this forum know better than to fall for it or tolerate it.
Some of your opinions could be copied and pasted from a homosexual apologists' website.
The Vatican is clear on this and you are openly dissenting from their stated position: It is NOT unjust discrimination to bar those with homosexual attractions from the priesthood.
From "Careful Selection And Training Of Candidates For The States Of Perfection And Sacred Orders (S. C. Rel., 2 Feb., 1961)":
Advancement to religious vows and ordination should be barred to those who are afflicted with evil tendencies to homosexuality or pederasty, since for them the common life and the priestly ministry would constitute serious dangers.
5. Very special investigation is needed for those students who, although they have hitherto been free of formal sins against chastity, nevertheless suffer from morbid or abnormal sexuality, especially sexual hyperesthesia or an erotic bent of nature, to whom religious celibacy would be a continual act of heroism and a trying martyrdom. For chastity, in so far as it implies abstinence from sexual pleasure, not only becomes very difficult for many people but the very state of celibacy and the consequent loneliness and separation from one's family becomes so difficult for certain individuals gifted with excessive sensitivity and tenderness, that they are not fit subjects for the religious life.
From "Some Considerations Concerning the Catholic Response to Legislative Proposals on the Non-Discrimination of Homosexual Persons"
CARDINAL RATZINGER
June 1992
II. Applications
10. "Sexual orientation" does not constitute a quality comparable to race, ethnic background, etc. in respect to non-discrimination. Unlike these, homosexual orientation is an objective disorder (cf "Letter," no. 3).
11. There are areas in which it is not unjust discrimination to take sexual orientation into account, ....
12. Homosexual persons, as human persons, have the same rights as all persons including that of not being treated in a manner which offends their personal dignity (cf no. 10). Among other rights, all persons have the right to work, to housing, etc. Nevertheless, these rights are not absolute. They can be legitimately limited for objectively disordered external conduct. This is sometimes not only licit but obligatory. This would obtain moreover not only in the case of culpable behaviour but even in the case of actions of the physically or mentally ill. Thus it is accepted that the state may restrict the exercise of rights, for example, in the case of contagious or mentally ill persons, in order to protect the common good.
13. Including "homosexual orientation" among the considerations on the basis of which it is illegal to discriminate can easily lead to regarding homosexuality as a positive source of human rights, for example, in respect to so-called affirmative action, the filling of quotas in hiring practices. This is all the more mistaken since there is no right to homosexuality (cf. no. 10) which therefore should not form the judicial basis for claims. The passage from the recognition of homosexuality as a factor on which basis it is illegal to discriminate can easily lead, if not automatically, to the legislative protection of homosexuality. A person's homosexuality would be invoked in opposition to alleged discrimination and thus the exercise of rights would be defended precisely via the affirmation of the homosexual condition instead of in terms of a violation of basic human rights.
14. The "sexual orientation" of a person is not comparable to race, sex, age, etc. also for another reason than that given above which warrants attention. An individual's sexual orientation is generally not known to others unless he publicly identifies himself as having this orientation or unless some overt behaviour manifests it. As a rule, the majority of homosexually-oriented persons who seek to lead chaste lives do not want or see no reason for their sexual orientation to become public knowledge. Hence the problem of discrimination in terms of employment, housing, etc. does not arise. Homosexual persons who assert their homosexuality tend to be precisely those who judge homosexual behaviour or lifestyle to be "either completely harmless, if not an entirely good thing" (ct no. 3), and hence worthy of public approval. It is from this quarter that one is more likely to find those who seek to manipulate the Church by gaining the often well-intentioned support of Her pastors with a view to changing civil statutes and laws" (cf no. 5), those who use the tactic of protesting that "any and all criticism of or reservations about homosexual people ... are simply diverse forms of unjust discrimination" (cf no. 9).