In a word, no.
The Christian figure most influential in this respect is Paul of Tarsus, whose letters to various Christian communities of the first century are enshrined as holy writ in the New Testament.
Jesus had absolutely nothing to say on the question of the morality of homosexual behavior. Paul did. He was confronted with the gay-positive society of ancient Greece while still rooted in Jewish tradition going back to the unquestionable condemnations in Leviticus.
Here are Paul's two most significant statements on the subject:
For this reason God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in their own persons the due penalty for their error. (Romans 1:26-27)
Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the kingdom of God. (1 Corinthians 6:9-10)The first quote concludes a lengthy discourse concerning the good behavior that Paul sees springing from faith and the wrongdoings of those who turn God into a justification for their own misdeeds. God rids himself of these people, Paul says, leaving them to their misbehavior, partially listed in the quote.
Concerning the second quote, translators render for "immoral" in various ways, although it is usually understood that Paul meant "fornicators," or people not married to each other who engage in sexual intercourse. The "homosexuals" in the second quote is sometimes rendered as "boy prostitutes," "sodomites," or (sexually) "effeminate."
The mainstream historical Christian understanding of these teachings has been until very recently that, while homosexual orientation is not necessarily a moral wrong, sexual intercourse with someone of the same sex is. Departures from this view, which are growing but still represent a very small minority within Christianity, go no further back than the last two decades, predominantly in wealthier societies.
Because the Pauline dicta is found in the NT, please sit down to wait for a very long time before Catholic or Orthodox churches modify their sacramental theology of marriage to include same-sex arrangements. Ditto for Protestant evangelical denominations.
The Anglicans have experienced virulent splits over this issue. Some of the mainline denominations, Lutherans and Presbyterians, have bowed to changing social mores.
But the problem is theological, not social. Christians do not promise to do anything "for the sake of good fellowship," as the film A Man for All Seasons put in the mouth of Thomas More.
My own view parallels that of popes Paul VI and Francis.
The former went as far as Catholic moral theology allows in arguing that since homosexual orientation (which even Paul of Tarsus does not condemn) is involuntary, it may be questionable whether the acts that spring from it are freely willed, thus lacking the essential requisite of serious wrongdoing, or sin.
In 2013 Francis offered an impromptu press gaggle on an airplane his famous five words: who am I to judge. To make things clear, here is the full statement: "Who am I to judge a gay person of goodwill who seeks the Lord? You can't marginalize these people."
Both are very far from saying that the Christian teaching authorizes the sacrament of matrimony for same-sex couples. But they put forth two points very well worth noting.
First, that gay and lesbian activity need not be sinful. Secondly, that sinful or not, homosexual activity does not justify the shunning, public shaming or discrimination against people who are gay and lesbian.
Some Christians—not me—treat lying politicians, thieving corporate executives and murderous racist policemen with respect. If such despoilers can be socially accepted, why can't those Christians accept gays and lesbians?