While I admire the Dorff-Nevins-Reisner teshuvah for its scholarship (Dorff and Nevins both having been among my teachers), my primary objection to it is that it does not go far enough. I have been trying to assemble a bet din in order to issue a takkanah l'akor davar min ha-torah (what essentially amounts to a rabbinic injunction rendering the two verses from which we derive our historic prohibitions of homosexual acts incapable of usage for practical halachah), such a takkanah to be of limited duration (1000 years or until the moshiach comes, whichever is first). I have several rabbis willing to join me for a bet din, but I am trying to get 200 rabbis total to add their names to the takkanah, which would then give it extreme reach and latitude.
Rav Dorff's solution not only still renders impermissible a central facet of gay male sexual relations, but it has to run itself around in circles to even get that far.
I am much more inclined to simply say that, given that it is theologically inconceivable that God would create ten percent of the human race to be either doomed to inevitable sin or doomed to inevitable wretchedness and solitude, we can only conclude that whatever the original meaning of those two verses in Vayikra, it cannot be a universal ban on homosexuality. But since there have been no reliable precedents in the tradition for interpreting it otherwise, we can only assume that we do not know how to interpret it correctly, and so must wait for Eliyahu ha-Navi to come and show us how those verses are to be understood in such a way that gay and lesbian Jews are able to have full lives and sanctified relationships.
Gay and lesbian Jews have the right to live their lives as God made them. And, even if we set aside the obvious ethical motivations for relieving their suffering, we are not in a position to be turning away people who want to live Jewish lives, observing mitzvot and raising Jewish children, simply because we are unwilling to act. This is a classic example of Eit la-asot l'Hashem, hefiru toratechah ("A time to act for God, to abrogate the Torah") as the Gemara brings to support various radical changes that have been necessary, and as several of our great sages have noted as a principle for doing so in exigent circumstances.
I have done gay and lesbian weddings, and would gladly do so again-- but I will not use kiddushin and a classic ketubah for a gay/lesbian weddding, since the halachah of kiddushin is simply not constructed in such a way that men or women can acquire one another in that fashion. I will only marry gay couples using an alternative methodology-- however, to be fair, I also don't approve of men acquiring women using kiddushin, either, and always recommend to the straight couples that I marry that they use the Brit Ahuvim marriage created by Rabbi Rachel Adler and modified by her son Rabbi Amitai Adler. I only marry straight couples using kiddushin if they insist on it.
