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==Homosexuality in the Bible==  

==Homosexuality in the Bible==  

''Main article: [[Homosexuality and biblical interpretation]]''

{{Main|Homosexuality and biblical interpretation}}

''See also [[Homosexuality and the Bible]]''

''See also [[Homosexuality and the Bible]]''

[[Leviticus 18]] universally outlaws men laying with men as with women, with this being a capital crime,  (Lv. 18:22; 20:13), with an additional separate prohibition evidently forbidding homosexual religious prostitution. (Dt. 23:17) The context of these commands is one which invokes the practice of Israel's surrounding culture as an example of what not to do, thus evidencing that homosexual relations and other sexual sins were pagan cultural practices. Additional evidence shows that homosexual practice was generally not outlawed in the Ancient Near East (ANE), and was certainly tolerated in that area and time in private as well as religious life.<ref>Mesopotamia: Writing, Reasoning, and the Gods, Jean Bottero, Univ of Chicago:1992, pp. 190-192</ref> Miller adds that in contrast, "Israel's God condemned this behavior in EVERY culture in which it was mentioned(!): ANE (i.e. Sodom), Canaanite and Egyptian (i.e. Lev 18:3), Israelite (Lev 18, 20), Roman (Rom 1), Hellenistic (I Tim 1.9), and Greek (I Cor 6.9)."<ref>[http://www.christian-thinktank.com/qamorite.html  Good Question... Homosexual practices]</ref>

[[Leviticus 18]] universally outlaws men laying with men as with women, with this being a capital crime,  (Lv. 18:22; 20:13), with an additional separate prohibition evidently forbidding homosexual religious prostitution. (Dt. 23:17) The context of these commands is one which invokes the practice of Israel's surrounding culture as an example of what not to do, thus evidencing that homosexual relations and other sexual sins were pagan cultural practices. Additional evidence shows that homosexual practice was generally not outlawed in the Ancient Near East (ANE), and was certainly tolerated in that area and time in private as well as religious life.<ref>Mesopotamia: Writing, Reasoning, and the Gods, Jean Bottero, Univ of Chicago:1992, pp. 190-192</ref> Miller adds that in contrast, "Israel's God condemned this behavior in EVERY culture in which it was mentioned(!): ANE (i.e. Sodom), Canaanite and Egyptian (i.e. Lev 18:3), Israelite (Lev 18, 20), Roman (Rom 1), Hellenistic (I Tim 1.9), and Greek (I Cor 6.9)."<ref>[http://www.christian-thinktank.com/qamorite.html  Good Question... Homosexual practices]</ref>

Homosexuality is overall revealed in the Bible to be an effect of idolatry,<ref>with the latter being manifest the mother of all sins: Ex. 20:2-5</ref>, and which may consist of formal or informal false gods.<ref>a false god being whatever is your ultimate object of affection or allegiance, or source of security</ref> (Is. 44:15-20; Jer. 2:27; Rm. 6:16; 1Jn. 2:16; 5:21)  

Homosexuality is overall revealed in the Bible to be an effect of idolatry,<ref>with the latter being manifest the mother of all sins: Ex. 20:2-5</ref> and which may consist of formal or informal false gods.<ref>a false god being whatever is your ultimate object of affection or allegiance, or source of security</ref> (Is. 44:15-20; Jer. 2:27; Rm. 6:16; 1Jn. 2:16; 5:21)  

In [[Romans 1]] the apostle Paul delineates stages of degeneration, with homoerotic desire and acts being a particular effect of making the God of creation, who uniquely created the women of the man and joined them in marriage, into an image of corruptible man. This type of this idolatry is yet seen to be taking place today by pro homosexual authors, such as Roman Catholic priest Daniel A. Helminiak<ref>pro homosexual priest Daniel Helminiak, Sex and the sacred, p. 192</ref>  who assert that the incorruptible [[Jesus Christ]] engaged in homosexual relations. Such extreme blasphemous attempts are refuted by Derrick K. Olliff and Dewey H. Hodges<ref>[http://www.reformed.org/social/index.html?mainframe=http://www.reformed.org/social/hodges_response_helminiak.html A Reformed Response to Daniel Helminiak's Gay Theology]</ref> and others.<ref>[http://www.robgagnon.net/BelovedDisciple.htm] by Robert A. J. Gagnon,]</ref><ref>Patrick Holding, Does John 21:20 Show That Jesus Was Gay?[http://www.tektonics.org/gk/gayjesus.html]</ref>   

In [[Romans 1]] the apostle Paul delineates stages of degeneration, with homoerotic desire and acts being a particular effect of making the God of creation, who uniquely created the women of the man and joined them in marriage, into an image of corruptible man. This type of this idolatry is yet seen to be taking place today by pro homosexual authors, such as Roman Catholic priest Daniel A. Helminiak<ref>pro homosexual priest Daniel Helminiak, Sex and the sacred, p. 192</ref>  who assert that the incorruptible [[Jesus Christ]] engaged in homosexual relations. Such extreme blasphemous attempts are refuted by Derrick K. Olliff and Dewey H. Hodges<ref>[http://www.reformed.org/social/index.html?mainframe=http://www.reformed.org/social/hodges_response_helminiak.html A Reformed Response to Daniel Helminiak's Gay Theology]</ref> and others.<ref>[http://www.robgagnon.net/BelovedDisciple.htm] by Robert A. J. Gagnon,]</ref><ref>[http://www.tektonics.org/gk/gayjesus.html Patrick Holding, Does John 21:20 Show That Jesus Was Gay?]</ref>   

Homosexual behavior was especially manifest in Rome and Greece at that time, but which was and is a historical constant among all peoples, in differing but deleterious forms, and with different degrees of [[moral degeneration]] being realized. For the follower of the Bible therefore, homosexuality is not new, nor unexpected, but neither is it justified, rather it is unequivocally condemned, while God is revealed as giving man grace to resist and  overcome sin. (Gn. 4:7; Ja. 1:12-15' 1Cor. 6:9-11)

Homosexual behavior was especially manifest in Rome and Greece at that time, but which was and is a historical constant among all peoples, in differing but deleterious forms, and with different degrees of [[moral degeneration]] being realized. For the follower of the Bible therefore, homosexuality is not new, nor unexpected, but neither is it justified, rather it is unequivocally condemned, while God is revealed as giving man grace to resist and  overcome sin. (Gn. 4:7; Ja. 1:12-15' 1Cor. 6:9-11)

*[A]ll other frenzies of the lusts which exceed the laws of nature, and are impious toward both  bodies and the sexes, we banish, not only from the threshold but also from all shelter of the Church, for they are not sins so much as monstrosities. - Tertullian, Modesty 4 (A.D. 220).

*[A]ll other frenzies of the lusts which exceed the laws of nature, and are impious toward both  bodies and the sexes, we banish, not only from the threshold but also from all shelter of the Church, for they are not sins so much as monstrosities. - Tertullian, Modesty 4 (A.D. 220).

*[T]urn your looks to the abominations, not less to be deplored, of another kind of spectacle…Men are emasculated, and all the pride and vigor of their sex is effeminated in the disgrace of their enervated body; and he is more pleasing there who has most completely broken down the man into the woman. He grows into praise by virtue of his crime; and the more he is degraded, the more skillful he is considered to be. Such a one is looked upon--oh shame!--and looked upon with pleasure…nor is there wanting authority for the enticing abomination…that Jupiter of theirs [is] not more supreme in dominion than in vice, inflamed with earthly love in the midst of his own thunders…now breaking forth by the help of birds to violate the purity of boys. And now put the question: Can he who looks upon such things be healthy-minded or modest? Men imitate the gods whom they adore, and to such miserable beings their crimes become their religion. - Cyprian of Carthage, Letters 1:8 (A.D. 253).

*[T]urn your looks to the abominations, not less to be deplored, of another kind of spectacle…Men are emasculated, and all the pride and vigor of their sex is effeminated in the disgrace of their enervated body; and he is more pleasing there who has most completely broken down the man into the woman. He grows into praise by virtue of his crime; and the more he is degraded, the more skillful he is considered to be. Such a one is looked upon—oh shame!--and looked upon with pleasure…nor is there wanting authority for the enticing abomination…that Jupiter of theirs [is] not more supreme in dominion than in vice, inflamed with earthly love in the midst of his own thunders…now breaking forth by the help of birds to violate the purity of boys. And now put the question: Can he who looks upon such things be healthy-minded or modest? Men imitate the gods whom they adore, and to such miserable beings their crimes become their religion. - Cyprian of Carthage, Letters 1:8 (A.D. 253).

"[T]he mother of the gods loved [the boy Attis] exceedingly, because he was of most surpassing beauty; and Acdestis [the son of Jupiter] who was his companion, as he grew up fondling him, and bound to him by wicked compliance with his lust…Afterwards, under the influence of wine, he [Attis] admits that he is…loved by Acdestis…Then Midas, king of Pessinus, wishing to withdraw the youth from so disgraceful an intimacy, resolves to give him his own daughter in marriage…Acdestis, bursting with rage because of the boy's being torn from himself and brought to seek a wife, fills all the guests with frenzied madness; the Phrygians shriek, panic-stricken at the appearance of the gods . . . [Attis] too, now filled with furious passion, raving frantically and tossed about, throws himself down at last, and under a pine tree mutilates himself, saying, `Take these, Acdestis, for which you have stirred up so great and terribly perilous commotions.'" - Arnobius, Against the Pagans 5:6-7 (A.D. 305).

"[T]he mother of the gods loved [the boy Attis] exceedingly, because he was of most surpassing beauty; and Acdestis [the son of Jupiter] who was his companion, as he grew up fondling him, and bound to him by wicked compliance with his lust…Afterwards, under the influence of wine, he [Attis] admits that he is…loved by Acdestis…Then Midas, king of Pessinus, wishing to withdraw the youth from so disgraceful an intimacy, resolves to give him his own daughter in marriage…Acdestis, bursting with rage because of the boy's being torn from himself and brought to seek a wife, fills all the guests with frenzied madness; the Phrygians shriek, panic-stricken at the appearance of the gods . . . [Attis] too, now filled with furious passion, raving frantically and tossed about, throws himself down at last, and under a pine tree mutilates himself, saying, `Take these, Acdestis, for which you have stirred up so great and terribly perilous commotions.'" - Arnobius, Against the Pagans 5:6-7 (A.D. 305).

Dynes and Donaldson also note that the literary and archaeological records of Mediterranean societies have overall revealed that the ancient patterns of same-gender sexual behavior  

Dynes and Donaldson also note that the literary and archaeological records of Mediterranean societies have overall revealed that the ancient patterns of same-gender sexual behavior  

:did not, for the most part,  conform to the androphile model of modern industrial societies — a model that  involves pairs  of adults,  both considered to be of the same gender, of roughly equal social status, and reciprocal and their  behavior.  Instead they generally adhered to gender-and-age  differentiated patterns,  Egypt being a partial exception.  The best known types are the male temple prostitution  of the near east and the institutionalized pederasty  of Greece.   <ref>Wayne R. Dynes, Stephen Donaldson  Homosexuality in the ancient world'', p. 7</ref>

:did not, for the most part,  conform to the androphile model of modern industrial societies — a model that  involves pairs  of adults,  both considered to be of the same gender, of roughly equal social status, and reciprocal and their  behavior.  Instead they generally adhered to gender-and-age  differentiated patterns,  Egypt being a partial exception.  The best known types are the male temple prostitution  of the near east and the institutionalized pederasty  of Greece.<ref>Wayne R. Dynes, Stephen Donaldson  Homosexuality in the ancient world'', p. 7</ref>

   

   

===Homosexuality in Greece===

===Homosexuality in Greece===

Everywhere people single out Nanhai for its 'Misty Moon Worships, a term referring  the custom of esteeming lewdness. Nowadays those in the capital those who sell themselves number more than ten thousand . As to the men who offer their bodies for sale, then enter and leave place shamelessly. A law later enacted during Xhenghe reign (1111-1118) which punished male prostitutes with "one hundred strokes of a bamboo rod and a fine of fifty thousand in cash." However, it seems to have fallen into disuse over time.   

Everywhere people single out Nanhai for its 'Misty Moon Worships, a term referring  the custom of esteeming lewdness. Nowadays those in the capital those who sell themselves number more than ten thousand . As to the men who offer their bodies for sale, then enter and leave place shamelessly. A law later enacted during Xhenghe reign (1111-1118) which punished male prostitutes with "one hundred strokes of a bamboo rod and a fine of fifty thousand in cash." However, it seems to have fallen into disuse over time.   

Male prostitutes were known to have their own god, Tcheou--Wang.<ref>The Construction of Homosexuality, by David F. Greenberg, pp. 161-62</ref>  

Male prostitutes were known to have their own god, Tcheou—Wang.<ref>The Construction of Homosexuality, by David F. Greenberg, pp. 161-62</ref>  

During the latter part of the Ming Dynasty (1368-1644 A.D.), Xie Zhaozhe, (1567-1624) - a contemporary of Shakespeare - recorded in his encyclopedia, the Wu za zu (Fivehold Miscellany),  

During the latter part of the Ming Dynasty (1368-1644 A.D.), Xie Zhaozhe, (1567-1624) - a contemporary of Shakespeare - recorded in his encyclopedia, the Wu za zu (Fivehold Miscellany),  

A fuller description of homosexual relations, and one that may be likened to [[same-sex marriage]], is found in the writings of Ming commentator Shen Defu (1578-1642), which tells of homosexual relationships which sometimes were part of the family order in the southern province of Fujian. He states that among all social ranks and physical attractiveness, Fujianese men found a same sex partner of their status, with the older becoming a "brother" to the younger (a custom termed ''nanfeng'') and paying for his later marriage to a female. "And that at the age of thirty they are still sleeping in the same bed like husband and wife." However, this is not known to have lasted more than twenty years, as they were to later marry a female.

A fuller description of homosexual relations, and one that may be likened to [[same-sex marriage]], is found in the writings of Ming commentator Shen Defu (1578-1642), which tells of homosexual relationships which sometimes were part of the family order in the southern province of Fujian. He states that among all social ranks and physical attractiveness, Fujianese men found a same sex partner of their status, with the older becoming a "brother" to the younger (a custom termed ''nanfeng'') and paying for his later marriage to a female. "And that at the age of thirty they are still sleeping in the same bed like husband and wife." However, this is not known to have lasted more than twenty years, as they were to later marry a female.

In the latter part of the 16th century Roman Catholic missionaries commented on the perverse homosexual practices they saw in China. In a book published in 1569, Dominican Gaspar da Cruz attributed the [[earthquakes]] which had recently shaken China (its most fatal earthquake in history was in 1556[http://www.drgeorgepc.com/EarthquakesChina.html]) to being due to their indifference to [[sodomy]]. Shortly after his arrival in 1583, noted Jesuit astronomer Matteo Ricci found that male [[prostitution]] was lawful and practiced openly:  

In the latter part of the 16th century Roman Catholic missionaries commented on the perverse homosexual practices they saw in China. In a book published in 1569, Dominican Gaspar da Cruz attributed the [[earthquakes]] which had recently shaken China (its most fatal earthquake in history was in 1556 [http://www.drgeorgepc.com/EarthquakesChina.html]) to being due to their indifference to [[sodomy]]. Shortly after his arrival in 1583, noted Jesuit astronomer Matteo Ricci found that male [[prostitution]] was lawful and practiced openly:  

there are public streets full of boys dressed up like prostitutes. And there are people who buy these boys and teach them to play music, sing and dance. And than, gallantly dressed up and made up with rouge like women, these miserable men are initiated into this terrible vice.<ref>Spence (1984: p. 220)</ref>  

there are public streets full of boys dressed up like prostitutes. And there are people who buy these boys and teach them to play music, sing and dance. And than, gallantly dressed up and made up with rouge like women, these miserable men are initiated into this terrible vice.<ref>Spence (1984: p. 220)</ref>  

Open sexual expression was expanded under the Ming Dynasty (1368-1644 A.D.), but increasing moral disorder, and invasion by warriors who captured Peking in 1644, establishing the Qing Dynasty, worked to somewhat morally awaken China, and resulted in laws for moral reform. Chinese conservatives labored to restore the more chaste values of orthodox Confucianism, while the Manchu conquerors sought to discourage fornication, including sexual offenses between males. The second Qing Emperor, Kang Xi, was an esteemed ruler who was hostile to pederasty and child prostitution, and declared that he himself was not waited on by "pretty boys."  

Open sexual expression was expanded under the Ming Dynasty (1368-1644 A.D.), but increasing moral disorder, and invasion by warriors who captured Peking in 1644, establishing the Qing Dynasty, worked to somewhat morally awaken China, and resulted in laws for moral reform. Chinese conservatives labored to restore the more chaste values of orthodox Confucianism, while the Manchu conquerors sought to discourage fornication, including sexual offenses between males. The second Qing Emperor, Kang Xi, was an esteemed ruler who was hostile to pederasty and child prostitution, and declared that he himself was not waited on by "pretty boys."  

In 1679 extensive legislation was written and confirmed in the Qing code of 1740, which made the abduction and rape of boys under twelve a capital crime, and penalized consensual sodomy with one hundred strokes of the heavy bamboo, and the wearing of the cangue (a flat wooden board) for one month. As in Biblical law, it appears that actually being caught in the act was required, and enforcement seems to have been rather selective. However, Kang Xi's own son and heir to the throne was found to be sexually involved with palace officials, and was executed. <ref>Homosexuality & Civilization, pp. 224-228,237-239,  by  Louis Crompton (pro homosexual)</ref>

In 1679 extensive legislation was written and confirmed in the Qing code of 1740, which made the abduction and rape of boys under twelve a capital crime, and penalized consensual sodomy with one hundred strokes of the heavy bamboo, and the wearing of the cangue (a flat wooden board) for one month. As in Biblical law, it appears that actually being caught in the act was required, and enforcement seems to have been rather selective. However, Kang Xi's own son and heir to the throne was found to be sexually involved with palace officials, and was executed.<ref>Homosexuality & Civilization, pp. 224-228,237-239,  by  Louis Crompton (pro homosexual)</ref>

Despite these reforms, later some Qing rulers are said to have engaged in homosexual relationships, and China saw a resurgence of homosexuality. Even during the reign of Kang Xi a contemporary writer wrote that "it is considered bad taste not to have singing boys around when inviting guests for dinner."  Art began to abandoned its discrete nature in relation to sexual expression, and began to make the sexual act explicit.<ref> Passions of the Cut Sleeve, p. 146, by Bret Hinsch</ref>   

Despite these reforms, later some Qing rulers are said to have engaged in homosexual relationships, and China saw a resurgence of homosexuality. Even during the reign of Kang Xi a contemporary writer wrote that "it is considered bad taste not to have singing boys around when inviting guests for dinner."  Art began to abandoned its discrete nature in relation to sexual expression, and began to make the sexual act explicit.<ref>Passions of the Cut Sleeve, p. 146, by Bret Hinsch</ref>   

Englishman John Barrow, secretary to the Macartney Embassy of 1793, and later the founder of the Royal Geographical Society, stated in  ''Travels in China'' (1806),   

Englishman John Barrow, secretary to the Macartney Embassy of 1793, and later the founder of the Royal Geographical Society, stated in  ''Travels in China'' (1806),   

Many of the first officers of state seemed to make no hesitation in publicly avowing [homosexuality]!"<ref<Sir John Barrow. Travels in China. T. Cadell & W. Davics (London), 1804 Cited In Karlen, op. cit . p. 229</ref>

Many of the first officers of state seemed to make no hesitation in publicly avowing [homosexuality]!"<ref>Sir John Barrow. Travels in China. T. Cadell & W. Davics (London), 1804 Cited In Karlen, op. cit . p. 229</ref>

Barrows also wrote that the exclusion of women had the effect of  

Barrows also wrote that the exclusion of women had the effect of  

However, homoeroticism apparently was not a religious part of Chinese folk religion, as "the Chinese were shocked and indignant at the homoerotic Tibetan rites practiced at the court of  Shun-Ti Heissig, the last Mongul emperor in the fourteenth century."<ref>1996; pp. 52-54, referenced by Greenberg, p. 161</ref>

However, homoeroticism apparently was not a religious part of Chinese folk religion, as "the Chinese were shocked and indignant at the homoerotic Tibetan rites practiced at the court of  Shun-Ti Heissig, the last Mongul emperor in the fourteenth century."<ref>1996; pp. 52-54, referenced by Greenberg, p. 161</ref>

During the Chinese cultural revolution (1966 - 76), government considered homosexuality to be a social offense or a form of mental illness, and homosexuality is said to been punished more than in all previous times.

During the Chinese cultural revolution (1966–76), government considered homosexuality to be a social offense or a form of mental illness, and homosexuality is said to been punished more than in all previous times.

In 1989 the "Chinese Classification and Diagnostic Criteria of Mental Disorders",  released by the Chinese Psychiatric Association, defined homosexuality as a "psychiatric disorder of sexuality", providing more tolerance toward this class of sin.<ref>Shanghai Star October 4, 2002</ref>

In 1989 the "Chinese Classification and Diagnostic Criteria of Mental Disorders",  released by the Chinese Psychiatric Association, defined homosexuality as a "psychiatric disorder of sexuality", providing more tolerance toward this class of sin.<ref>Shanghai Star October 4, 2002</ref>

Nor were homosexuals shut away in Mesopotamia. There were homosexual cult prostitutes, who took part in public processions, singing, dancing, wearing costumes, sometimes wearing women's clothes and carrying female symbols, even at times pretending to give birth...Sometimes they are called 'dogs'. 'It therefore appears that these types of person, as in other places and periods including our own, formed a shady sub-culture where all sorts of ambiguities, mixtures and transformations were possible.<ref>ibid. Wenham</ref>  

Nor were homosexuals shut away in Mesopotamia. There were homosexual cult prostitutes, who took part in public processions, singing, dancing, wearing costumes, sometimes wearing women's clothes and carrying female symbols, even at times pretending to give birth...Sometimes they are called 'dogs'. 'It therefore appears that these types of person, as in other places and periods including our own, formed a shady sub-culture where all sorts of ambiguities, mixtures and transformations were possible.<ref>ibid. Wenham</ref>  

Greenberg states that in Mesopotamiam Hammurabi, the author of the famous legal code bearing his name, had male lovers (Greenberg, p. 126)  

Greenberg states that in Mesopotamiam Hammurabi, the author of the famous legal code bearing his name, had male lovers (Greenberg, p.&nbsp;126)  

In addition, it is understood that Assyrian men prayed for divine blessing on homosexual love.<ref>[Reallexicon der Assyriologie p. 465</ref> This is seen to stand in contrast to the Bible, which nowhere offers sanction for homoeroticism, in contrast to its explicit Divine blessing on heterosexual relations in marriage. The Bible is also seen to separately forbid homosexual activity near the Temple, (Dt. 23:17,18) this likely being homosexual prostitutes, called ''dogs''.

In addition, it is understood that Assyrian men prayed for divine blessing on homosexual love.<ref>[Reallexicon der Assyriologie p. 465</ref> This is seen to stand in contrast to the Bible, which nowhere offers sanction for homoeroticism, in contrast to its explicit Divine blessing on heterosexual relations in marriage. The Bible is also seen to separately forbid homosexual activity near the Temple, (Dt. 23:17,18) this likely being homosexual prostitutes, called ''dogs''.

The Bible states that because of such immorality the Lord drove out the people whose land Israel possessed. (Dt. 9:3-5; 18:12)

The Bible states that because of such immorality the Lord drove out the people whose land Israel possessed. (Dt. 9:3-5; 18:12)

Among the Hittites,  Law 189 states, ''If a man violates his daughter it is a capital crime. If a man violates his son, it is a capital crime''.  However, the violation here may be more due to its incestuous nature, than the homosexual aspect.<ref> H. A. Hoffner, 'Incest, Sodomy, and Bestiality in the Ancient Near East' in (Orient and Occident: Essays in Honor of C. H. Gordon, Neukirchen, Neukirchener Verlag [1973]), 83</ref>

Among the Hittites,  Law 189 states, ''If a man violates his daughter it is a capital crime. If a man violates his son, it is a capital crime''.  However, the violation here may be more due to its incestuous nature, than the homosexual aspect.<ref>H. A. Hoffner, 'Incest, Sodomy, and Bestiality in the Ancient Near East' in (Orient and Occident: Essays in Honor of C. H. Gordon, Neukirchen, Neukirchener Verlag [1973]), 83</ref>

===Homosexuality among the Jews===

===Homosexuality among the Jews===

The earliest and longest version of the Contendings of Horus and Seth (Greek transliterations, or  Heru and Set from Egyptian), dated c. 1160 B.C., late in the 20th Dynasty in the New Kingdom, with elements of religious mythology which are likely older, tells of Set, who is before manifested as heterosexual, perpetrating a homosexual act upon Horus. This is seen as shameful by  Ruler Ennead. Seth is also said to have become pregnant by eating lettuce with the semen of Horus on it, placed there by his mother.<ref>The Contendings of Horus and Seth, by Khenmetaset and Marie Parsons</ref> An earlier version (est. 2,000 B.C.) is similar.<ref>from  Kahun, from Griffith, F., Hieratic Papyri from Kahun and Gurob, 1908</ref> Historians see this indicating that to be anally penetrated was looked upon as humiliating and shameful.<ref>Montserrat, 1996, p. 71; Bullough, p. 65.</ref>   

The earliest and longest version of the Contendings of Horus and Seth (Greek transliterations, or  Heru and Set from Egyptian), dated c. 1160 B.C., late in the 20th Dynasty in the New Kingdom, with elements of religious mythology which are likely older, tells of Set, who is before manifested as heterosexual, perpetrating a homosexual act upon Horus. This is seen as shameful by  Ruler Ennead. Seth is also said to have become pregnant by eating lettuce with the semen of Horus on it, placed there by his mother.<ref>The Contendings of Horus and Seth, by Khenmetaset and Marie Parsons</ref> An earlier version (est. 2,000 B.C.) is similar.<ref>from  Kahun, from Griffith, F., Hieratic Papyri from Kahun and Gurob, 1908</ref> Historians see this indicating that to be anally penetrated was looked upon as humiliating and shameful.<ref>Montserrat, 1996, p. 71; Bullough, p. 65.</ref>   

The Egyptian Book of the Dead (c. 14.50 century B.C.) is the name given by  Egyptologists to a collection of mortuary texts written on sheets of papyrus covered with magical texts and accompanying illustrations. The earliest record of Book of the Dead is dated from approx. 1650-1550 B.C., though it is thought that some of the spells originated in the Pyramid Texts carved more than 1000 years earlier.<ref>[http://www.touregypt.net/boda.htm] The Book of the Dead, An Introduction</ref><ref>[http://www.egyptologyonline.com/book_of_the_dead.htm The book of the dead, EGYPTOLOGY ONLINE]</ref> In chapter 125 are two sets of “negative confessions”, in which  the deceased was to testify before Osiris and forty-two other gods of his righteousness and worthiness of eternal life. In the first set of declarations (before Osiris) is the statement (as translated), ''I have not penetrated the penetrater of a penetrater''<ref>[Book of the Dead Chapter 125A http://www.digitalegypt.ucl.ac.uk/literature/religious/bd125a.html]</ref>, while in the second set (before the 42 judges) it is declared (as translated), ''I have committed no acts of impurity nor have I had sexual intercourse with a man.''<ref>[The Book of the Dead, chapter 125, by Richard Hooker http://www.wsu.edu/~dee/EGYPT/BOD125.HTM]</ref>

The Egyptian Book of the Dead (c. 14.50 century B.C.) is the name given by  Egyptologists to a collection of mortuary texts written on sheets of papyrus covered with magical texts and accompanying illustrations. The earliest record of Book of the Dead is dated from approx. 1650-1550 B.C., though it is thought that some of the spells originated in the Pyramid Texts carved more than 1000 years earlier.<ref>[http://www.touregypt.net/boda.htm] The Book of the Dead, An Introduction</ref><ref>[http://www.egyptologyonline.com/book_of_the_dead.htm The book of the dead, EGYPTOLOGY ONLINE]</ref> In chapter 125 are two sets of “negative confessions”, in which  the deceased was to testify before Osiris and forty-two other gods of his righteousness and worthiness of eternal life. In the first set of declarations (before Osiris) is the statement (as translated), ''I have not penetrated the penetrater of a penetrater'',<ref>[Book of the Dead Chapter 125A http://www.digitalegypt.ucl.ac.uk/literature/religious/bd125a.html]</ref> while in the second set (before the 42 judges) it is declared (as translated), ''I have committed no acts of impurity nor have I had sexual intercourse with a man.''<ref>[The Book of the Dead, chapter 125, by Richard Hooker http://www.wsu.edu/~dee/EGYPT/BOD125.HTM]</ref>

Part of an incomplete text dating from approximately 2200 B.C. has been termed, ''Neferkare’s Affair with General Sisene.'' It tells of a common man discovering that King Neferkare (Pepi 2) was making regular nightly visit to a man living without a wife,<ref>Egyptian Myth: A Very Short Introduction, by Geraldine Pinch</ref> and which may imply a homosexual affair as part of royal corruption.<ref>Egyptologist J. Gywn Griffths</ref>     

Part of an incomplete text dating from approximately 2200 B.C. has been termed, ''Neferkare’s Affair with General Sisene.'' It tells of a common man discovering that King Neferkare (Pepi 2) was making regular nightly visit to a man living without a wife,<ref>Egyptian Myth: A Very Short Introduction, by Geraldine Pinch</ref> and which may imply a homosexual affair as part of royal corruption.<ref>Egyptologist J. Gywn Griffths</ref>     

John Chardin, a visitor to Persia the late seventeenth century, reported that he had found "numerous houses of male prostitution, but none offering females;" and "some of the greatest Persian love poetry is written to boys."<ref>Greenberg , p. 180</ref>  

John Chardin, a visitor to Persia the late seventeenth century, reported that he had found "numerous houses of male prostitution, but none offering females;" and "some of the greatest Persian love poetry is written to boys."<ref>Greenberg , p. 180</ref>  

Louis Dupree, perhaps the West's leading scholar on Afghanistan, wrote in his 1973 book on Afghanistan chat male homosexuality remains common there. (Louis Dupree, Afghani- stan, Princeton University, 1973, p. 198.)

Louis Dupree, perhaps the West's leading scholar on Afghanistan, wrote in his 1973 book on Afghanistan chat male homosexuality remains common there. (Louis Dupree, Afghani- stan, Princeton University, 1973, p.&nbsp;198.)

Khaled El-Rouayheb in ''Before homosexuality in the Arab-Islamic world'', 1500-1800" states that "Arabic literature of the Ottoman period (1516-1798) is replete with causal and sometimes sympathetic references to homosexual love", most of it pederastic in content, such as between poets and young boys.  

Khaled El-Rouayheb in ''Before homosexuality in the Arab-Islamic world'', 1500-1800" states that "Arabic literature of the Ottoman period (1516-1798) is replete with causal and sometimes sympathetic references to homosexual love", most of it pederastic in content, such as between poets and young boys.  

==Lesbianism==

==Lesbianism==

Lesbianism was termed ''lesbian passion'' by the Greeks, being derived from the name of the Greek island Lesbos, after its female poet Sappho wrote about love between women.<ref>www.mlahanas.de/Greeks/Cities/Lesbos.html</ref>  The term sapphism also came to describe traditional sex practices among women through the ages.<ref>Andre, 2003</ref> However, this is not seen as obtaining the same-sex social sanction as pederasty. Nor does Greek mythology offers legends of the goddesses which parallel the homosexual acts seen as having occurred between male Greek gods.  

Lesbianism was termed ''lesbian passion'' by the Greeks, being derived from the name of the Greek island Lesbos, after its female poet Sappho wrote about love between women.<ref>http://www.mlahanas.de/Greeks/Cities/Lesbos.html</ref>  The term sapphism also came to describe traditional sex practices among women through the ages.<ref>Andre, 2003</ref> However, this is not seen as obtaining the same-sex social sanction as pederasty. Nor does Greek mythology offers legends of the goddesses which parallel the homosexual acts seen as having occurred between male Greek gods.  

In Lucian's Amores 28, the Greek character Charicles states that it would be better for a women to invade the dominion of male wantonness (homosexuality) than for men to become effeminate, and also warns of lesbianism: ''If you concede homosexual love to males, you must in justice grant the same to females; you will have to sanction carnal intercourse between them; monstrous instruments of lust will have to be permitted, in order that their sexual congress may be carried out; that obscene vocable, tribad, which so rarely offends our ears--I blush to utter it--will become rampant, and Philænis will spread androgynous orgies throughout our harems.'' <ref>[http://books.google.com/books?id=sclZnr2SUIgC&pg=PA113&lpg=PA113&dq=Amores+of+Lucian,+Charicles&source=bl&ots=wZNTllKdeA&sig=vh6J9B9uPzFXES6yaoyAYfwPGOg&hl=en&ei=LxYfStb2IsXMlQeZuqXFBQ&sa=X&oi=book_result&ct=result&resnum=25#PPA113,M1 After Paul left Corinth, by Bruce W. Winter]</ref>

In Lucian's Amores 28, the Greek character Charicles states that it would be better for a women to invade the dominion of male wantonness (homosexuality) than for men to become effeminate, and also warns of lesbianism: ''If you concede homosexual love to males, you must in justice grant the same to females; you will have to sanction carnal intercourse between them; monstrous instruments of lust will have to be permitted, in order that their sexual congress may be carried out; that obscene vocable, tribad, which so rarely offends our ears--I blush to utter it--will become rampant, and Philænis will spread androgynous orgies throughout our harems.'' <ref>[http://books.google.com/books?id=sclZnr2SUIgC&pg=PA113&lpg=PA113&dq=Amores+of+Lucian,+Charicles&source=bl&ots=wZNTllKdeA&sig=vh6J9B9uPzFXES6yaoyAYfwPGOg&hl=en&ei=LxYfStb2IsXMlQeZuqXFBQ&sa=X&oi=book_result&ct=result&resnum=25#PPA113,M1 After Paul left Corinth, by Bruce W. Winter]</ref>

Cod.Theod. IX. Viii. 3: (Cod. Justin IX.ix.31):  

Cod.Theod. IX. Viii. 3: (Cod. Justin IX.ix.31):  

''When a man marries in the manner of a woman, a woman about to renounce men {quum vir nubit in feminam viris porrecturam), what does he wish, when sex has lost all its significance; when the crime is one which it is not profitable to know; when Venus is changed to another form; when love is sought and not found? We order the statutes to arise, the laws to be armed with an avenging sword, that those infamous persons who are now, or who hereafter may be, guilty may be subjected to exquisite punishment.''

''When a man marries in the manner of a woman, a woman about to renounce men (quum vir nubit in feminam viris porrecturam), what does he wish, when sex has lost all its significance; when the crime is one which it is not profitable to know; when Venus is changed to another form; when love is sought and not found? We order the statutes to arise, the laws to be armed with an avenging sword, that those infamous persons who are now, or who hereafter may be, guilty may be subjected to exquisite punishment.''

The meaning of this is somewhat obscure, more explicit is the law issued by Valentinian II, Theodoisus and Arcadius on Aug 6, 390, and which also survives in the Theodosian Code:

The meaning of this is somewhat obscure, more explicit is the law issued by Valentinian II, Theodoisus and Arcadius on Aug 6, 390, and which also survives in the Theodosian Code:

==Modern prevalence and influence==  

==Modern prevalence and influence==  

The history of homosexuality in modern times is one which evidences a growth from that which is shameful to mainstream acceptance in the West. This change may be seen as a product of the [[sexual revolution]] beginning in the 1960s, which saw widespread rebellion toward moral authority, and against prohibitions against illicit sex in particular. Gay and lesbian rights groups had existed before and grown during that time, but the rebellion which marked that era was distinctly manifested by homosexuals on June 28, 1969 in the [[Stonewall Riots]] which occurred in Greenwich Village, injuring police and bystanders. This is seen as marking the beginning of the modern organizing of gay and lesbian groups, and the promotion of what [[conservatives]] term the [[homosexual agenda]]. Gay Democratic clubs began in every major city, and one fourth of all college campuses had gay and lesbian groups.<ref>(Shilts, 1993, ch.28</ref>. The [[American Psychiatric Association]] was pressured to removed homosexuality from its official listing of mental disorders, and to treat it as an optional lifestyle. It is contended by some that such changes were due to pressure from the homosexual lobby, which Nicholas Cummings, former president of the APA, states, "is very strong in the APA."<ref>http://www.narth.com/docs/study.html</ref><ref>[http://www.narth.com/docs/insiders.html Psychology Losing Scientific Credibility, Say APA Insiders]</ref>  

The history of homosexuality in modern times is one which evidences a growth from that which is shameful to mainstream acceptance in the West. This change may be seen as a product of the [[sexual revolution]] beginning in the 1960s, which saw widespread rebellion toward moral authority, and against prohibitions against illicit sex in particular. Gay and lesbian rights groups had existed before and grown during that time, but the rebellion which marked that era was distinctly manifested by homosexuals on June 28, 1969 in the [[Stonewall Riots]] which occurred in Greenwich Village, injuring police and bystanders. This is seen as marking the beginning of the modern organizing of gay and lesbian groups, and the promotion of what [[conservatives]] term the [[homosexual agenda]]. Gay Democratic clubs began in every major city, and one fourth of all college campuses had gay and lesbian groups.<ref>(Shilts, 1993, ch.28</ref>  The [[American Psychiatric Association]] was pressured to removed homosexuality from its official listing of mental disorders, and to treat it as an optional lifestyle. It is contended by some that such changes were due to pressure from the homosexual lobby, which Nicholas Cummings, former president of the APA, states, "is very strong in the APA."<ref>http://www.narth.com/docs/study.html</ref><ref>[http://www.narth.com/docs/insiders.html Psychology Losing Scientific Credibility, Say APA Insiders]</ref>  

Since Stonewall, the visibility of gays and lesbians has become an increasing aspect of American life, despite the fact that the homosexual lifestyle was the primary cause of the spread of [[AIDS]], which has resulted in the death of over a half million Americans, and many more world wide.<ref>[http://www.cdc.gov/mmwr/preview/mmwrhtml/mm5521a1.htm Twenty-Five Years of HIV/AIDS --- United States, 1981--2006</ref><ref>[http://www.avert.org/aroundworld.htm AIDS around the world]</ref> In addition to the decreased moral influence by Christians or others, and the increase in erotic sensuality overall, many credit effective homosexual public relations strategy for the increasing acceptance of homosexuality.<ref>[http://books.google.com/books?id=cbfVg_1qhe0C&pg=PP1&lpg=PP1&dq=David+W.+Virtue+scots+college&source=bl&ots=aDW7a615Gn&sig=Y1cLsx5sCQTgUUDJ88b5AKPRkNg&hl=en&ei=8skISpP1AcGktgfi2PzsCw&sa=X&oi=book_result&ct=result&resnum=1#PPR14,M1 Homosexuality, by F. Earle Fox, David W. Virtue]</ref>Instrumental in this strategy were Harvard trained marketing experts and social scientists Marshall Kirk (1957 - 2005) and Hunter Madsen, who advocated avoiding portraying gays as aggressive challengers, but as victims, while making those who opposed them as evil persecutors.<ref>http://www.leaderu.com/socialsciences/sellinghomosexuality.html http://www.article8.org/docs/gay_strategies/after_the_ball.htm </ref><ref>After the Ball: How America Will Conquer Its Fear and Hatred of Gays in the 90’s, p. 152-153 (1989, Doubleday/Bantam)</ref> The widespread use of the term [[homophobia]] against any who oppose homosexuality has been effective in the latter effort.   

Since Stonewall, the visibility of gays and lesbians has become an increasing aspect of American life, despite the fact that the homosexual lifestyle was the primary cause of the spread of [[AIDS]], which has resulted in the death of over a half million Americans, and many more world wide.<ref>[http://www.cdc.gov/mmwr/preview/mmwrhtml/mm5521a1.htm Twenty-Five Years of HIV/AIDS --- United States, 1981--2006]</ref><ref>[http://www.avert.org/aroundworld.htm AIDS around the world]</ref> In addition to the decreased moral influence by Christians or others, and the increase in erotic sensuality overall, many credit effective homosexual public relations strategy for the increasing acceptance of homosexuality.<ref>[http://books.google.com/books?id=cbfVg_1qhe0C&pg=PP1&lpg=PP1&dq=David+W.+Virtue+scots+college&source=bl&ots=aDW7a615Gn&sig=Y1cLsx5sCQTgUUDJ88b5AKPRkNg&hl=en&ei=8skISpP1AcGktgfi2PzsCw&sa=X&oi=book_result&ct=result&resnum=1#PPR14,M1 Homosexuality, by F. Earle Fox, David W. Virtue]</ref> Instrumental in this strategy were Harvard trained marketing experts and social scientists Marshall Kirk (1957 - 2005) and Hunter Madsen, who advocated avoiding portraying gays as aggressive challengers, but as victims, while making those who opposed them as evil persecutors.<ref>http://www.leaderu.com/socialsciences/sellinghomosexuality.html http://www.article8.org/docs/gay_strategies/after_the_ball.htm</ref><ref>After the Ball: How America Will Conquer Its Fear and Hatred of Gays in the 90’s, p. 152-153 (1989, Doubleday/Bantam)</ref> The widespread use of the term [[homophobia]] against any who oppose homosexuality has been effective in the latter effort.   

Various estimates are given for the percentage of homosexuals (though who sexually desire their same genders over the opposite). The early figure of 10% as based upon a report by Alfred E. Kinsey, though often quoted, is not generally considered accurate by profession researchers, due to serious flaws (and even criminal practices) in his studies.<ref>such as 25 percent of his information coming from present or former prison inmates, many of whom were sex offenders, while a additional 5 percent were male prostitutes: Kinsey, Sex and Fraud: The Indoctrination of a People, Judith A. Reisman, Ph.D. and Edward W. Eichel</ref> A more recent national study found that 1.51% of total U.S. population identified themselves as gay, lesbian or bisexual.<ref>National study published in Laumann, et al., The Social Organization of Sex: Sexual Practices in the United States(1994), cited in Amicus Curiae in support of petitioners. Lawrence and Garner v. State of Texas, No. 02-102 (U.S. March 26, 2003), pg. 16.</ref> Various sources compiled by Thomas E.Schmidt resulted in a figure of 1.8% of the U.S. population being gay or lesbian.<ref>Straight & Narrow: Compassion & Clarity in the Homosexuality Debate, pg. 102-103. [Original sources: P. Painton, "The Shrinking Ten Percent," Time, April 26, 1993, pp. 27-29; P. Rogers, "How Many Gays Are There?" Newsweek, February 15, 1993, pg. 46</ref> With the promotion of homosexuality in schools and society, these figures are expected to rise.<ref>www.massresistance.org</ref>

Various estimates are given for the percentage of homosexuals (though who sexually desire their same genders over the opposite). The early figure of 10% as based upon a report by Alfred E. Kinsey, though often quoted, is not generally considered accurate by profession researchers, due to serious flaws (and even criminal practices) in his studies.<ref>such as 25 percent of his information coming from present or former prison inmates, many of whom were sex offenders, while a additional 5 percent were male prostitutes: Kinsey, Sex and Fraud: The Indoctrination of a People, Judith A. Reisman, Ph.D. and Edward W. Eichel</ref> A more recent national study found that 1.51% of total U.S. population identified themselves as gay, lesbian or bisexual.<ref>National study published in Laumann, et al., The Social Organization of Sex: Sexual Practices in the United States(1994), cited in Amicus Curiae in support of petitioners. Lawrence and Garner v. State of Texas, No. 02-102 (U.S. March 26, 2003), pg. 16.</ref> Various sources compiled by Thomas E.Schmidt resulted in a figure of 1.8% of the U.S. population being gay or lesbian.<ref>Straight & Narrow: Compassion & Clarity in the Homosexuality Debate, pg. 102-103. [Original sources: P. Painton, "The Shrinking Ten Percent," Time, April 26, 1993, pp. 27-29; P. Rogers, "How Many Gays Are There?" Newsweek, February 15, 1993, pg. 46</ref> With the promotion of homosexuality in schools and society, these figures are expected to rise.<ref>http://www.massresistance.org</ref>

==Contemporary conflict==

==Contemporary conflict==