HarleyQueen

Equality for All

thanks for the support! November 28, 2009

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I’ve checked my stats today. I’ve got 409 visits as of 4:50 pm of November 28, 2009. Guys, Thank you for dropping by and reading my posts! Please don’t hesitate to leave your comments or suggestions on how improve HarleyQueen, a blog fighthing for Equality for All.

God Bless!

Harold de Mesa

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SANGANDAAN November 26, 2009

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ped xing

lyrics by Pete Lacaba, music by Ding Achacoso

Walang komplikasyon ang buhay mo noon
Kalooban mo’y panatag, kalangitan ay maliwanag
Ang daan ay tuwid at patag sa buhay mo noon

Alam mong bawat pusong nagmamahal
Dumarating sa sangandaan
Ngayong narito ka kailangang magpasya
Aling landas ang susundin ng puso
Saan ka liligaya, saan mabibigo
Saan ka tutungo

Kay daling sumunod sa hangin at agos
Aasa ka na ang dalangi’y gagabay sa iyong damdamin
Ngunit saan ka dadalhin ng hangin at agos

Alam mong bawat pusong naglalakbay
Dumarating sa sangandaan
Ngayong narito ka kailangang magpasya
Aling landas ang susundin ng puso
Saan ka liligaya saan mabibigo
Saan ka tutungo

 

Adam Lambert: Love him or Hate him?

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Huwat! Wala akong masabi. Meron pala.

Adam Lambert doesn’t want to give his position about gay politics but his middle finger was aimed on live television to the editor of OUT Magazine and after the American pipz criticized him for his vulgar performance on the AMAs and his guesting was cancelled from a high profile performance on Good Morning America, he cries discrimination. Here comes Perez Hilton comes to his rescue. His fans become gay activists overnight on Twitter. Is this a cause or a curse?

Hehehe!

Pinoy all over the world, I want to hear your thoughts.

 

DIFFERENT November 25, 2009

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DIFFERENT

You said I am different,
How would you ever know.
You see me from so far away.
Inside there’s so much more.

Don’t judge me with your weapons.
Society is so cruel.
You’ve locked me up, I’m bound with chains.
With nothing left to do.

Please realize I have feelings,
Realize I have some doubts.
Just notice I am caring.
Like you I have a pulse.

I laugh and cry with others,
But still you shun away.
Why don’t you understand,
It’s not my fault I’m gay.

This is how God made me,
And for this I shall be proud.
I’ll live in such a harmony,
In peace with God Whom I’ve found.

By Candice Warren (October 1999)

(Candice is a 13 year old girl from Canada. She wanted us to tell everyone that while she is not gay, she loves gay people the same as anyone else)

 

Accepting Yourself Just As You Are

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by Jeffrey Hardwick
speaker, writer and founder of Life Changing Truths

What would it take for you to simply accept yourself? Would something about you have to change? If you could, would you accept yourself without requiring any necessary changes? I did and it was one of the best decisions of my life. Several years ago I was meditating on what acceptance was and what it was not. I discovered a truth about acceptance that may surprise you. I found out the opposite of acceptance was NOT rejection. The opposite of acceptance is resistance. Whatever we choose to resist, we are choosing not to accept.The more I resisted certain areas of my life the longer they lingered. Once I chose to accept them as they were, they seemed to just leave without any resistance on my part.

For many decades I wanted to be accepted by others and tried, what I thought, were ways for them to accept me. I discovered I needed to accept myself just as I am before anyone else was going to accept me. Another discovery I made recently was that there is One Who has always accepted me. God has always accepted me simply because of WHO I am and not what I do. He also accepts you based on your identity and not your performance. Isn’t that good news? Acceptance from God is His choice and He chooses to accept you and I simply based on who we are. He does not ask us to change in order for us to be accepted by Him. He just wants us to believe that He accepts us just as we are. If we don’t accept this truth, it does not change the fact He accepts us unconditionally. In other words, whether you believe He accepts you or not, He still does accept you, as you.

Once I realized I was completely accepted by God, I no longer had to try to earn or deserve His acceptance of me. He freely accepted me not based on my performance. This life changing truth set me free to accept myself just as I am without having to make any changes at all. I no longer had to resist myself, but instead love and accept myself unconditionally. Hopefully you will soon discover that acceptance does not mean that you have to like or approve of yourself based on what you do. You can right now accept yourself because of WHO you are. What is so amazing about that truth is who you are never changes. Think about that truth. Who you are never changes. Who God created you will always be consistent.

When you believe that God accepts you just as you are and you begin to accept yourself as is, then you Will see a transformation in your relationships. You will begin to accept others just as they are and in turn you will see others start accepting you just as you are. You will not base your acceptance of others on their performance anymore. You will love and accept them because of WHO they truly are. The question is WHO are you? You will only find your true identity in God. He created you. He knows you better than yourself. He knows your true identity and you need to go to Him to find out who you really are in order to live the life you are meant to live.

Choosing to accept God’s acceptance of you is incredible. Choosing to accept yourself just as you are is awesome. Choosing to accept others just as they are is life changing. Choosing to discover who you are right now is your responsibility. Do you want God to reveal to you who you really are? He is willing right now to show you the truth of who you truly are. Why not ask Him to show you how much He loves and accepts you?

The choice is up to you.

 

The Love Story of David and Jonathan from the Holy Bible November 24, 2009

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David and Jonathan’s Love

The love of Jonathan and David

homo love in the Bible

click the pdf copy of the story above

The Love Story of David and Jonathan from the Holy Bible

Saul Throws Spear at David

A handsome, ruddy-cheeked youth and the youngest son of Jesse, is brought before Saul, the king of Israel, having slain the giant Philistine warrior Goliath with only a stone and sling. (In an alternative version of the first meeting between David and Saul, the king, suffering from "an evil spirit", has the youthful David brought to him to play the lyre and soothe his mind). (1 Sam. 16:14-21).

Jonathan, the eldest son of Saul, is struck with love for David on their first meeting, "And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul." (1 Sam. 18:1). That same day, "Jonathan and David made a covenant, because he loved him as his own soul" (1 Sam. 18:3). Jonathan removes and offers David the rich garments he is wearing, and shares with him his worldly possessions: "And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." (1 Sam. 18:4).

The people of Israel openly accept David and sing of his praises, so much so that it draws the jealousy of Saul (1 Sam. 18:5-9). Saul tries repeatedly to kill David, but is each time unsuccessful, and David's reputation only grows with each attempt (1 Sam. 18:24-25). To get rid of David, Saul decides to offer him a daughter in marriage, requesting a hundred enemy foreskins in lieu of a dowry – hoping David will be killed trying. David however returns with a trophy of two hundred foreskins and Saul has to fulfill his end of the bargain.

The Male Anatomy

The foreskin or prepuce (a technically broader term that also includes the clitoral hood, the homologous structure in women) is a retractable double-layered fold of skin and mucous membrane that covers the glans penis and protects the urinary meatus when the penis is not erect.

Learning of one of Saul's murder attempts, Jonathan warns David to hide because he "delighted much in David" (1 Sam. 19:1-2). David is forced to flee more of Saul's attempts to kill him (1 Sam. 19:1-20:1). In a moment when they find themselves alone together, David says to Jonathan, "Thy father certainly knoweth that I have found grace in thine eyes." (1 Sam. 20:3).

"Then said Jonathan unto David, 'Whatsoever thy soul desireth, I will even do it for thee' and Jonathan made a covenant with the house of David, saying, 'Let the LORD even require it at the hand of David's enemies.' And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul”

Jonathan embraces David

David agrees to hide, until Jonathan can confront his father and ascertain whether it is safe for David to stay (1 Sam. 20:18-22). Jonathan approaches his father to plead David's cause: "Then Saul's anger was kindled against Jonathan, and he said unto him, 'Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse [David] to thine own confusion and unto the confusion of thy mother's nakedness'" (1 Sam. 20:30).

Jonathan is so grieved that he does not eat for days (1 Sam. 20:34). He goes to David at his hiding place to tell him that it is unsafe for him and he must leave. "David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city." (1 Sam. 20:41-42).

Saul continues to pursue David (1 Sam. 21-23:14); David and Jonathan renew their covenant together (1 Sam. 23:15-18); and eventually Saul and David reconcile (1 Sam. 24:16-22). When Jonathan is slain on Mt. Gilboa by the Philistines (1 Sam. 31:2), David laments his death saying, "I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, surpassing the love of women." (2 Sam. 1:26).

Platonic interpretation

Some scholars claim that the relationship between David and Jonathan, though strong and close, is ultimately a platonic friendship. This interpretation views the covenant made between the two men as a political, rather than affectionate, commitment. Jonathan and David agree to look out for one another and care for each other's family should one of them perish (a promise which David keeps). Platonic love in its modern popular sense is an affectionate relationship into which the sexual element does not enter, especially in cases where one might easily assume otherwise. … For other uses, see Friends (disambiguation), Friendship (disambiguation), and Best Friend (disambiguation) Friendship is a term used to denote co-operative and supportive behaviour between two or more social entities. …

The books of Samuel document physical intimacy (hugging and kissing) between Jonathan and David, but do not explicitly indicate a sexual component. Kissing is a common social custom between men in the Middle East for greetings or farewells, and does not necessarily indicate a physical relationship. Physical intimacy is informal proximity and/or touching.

In addition, David was not only married, but in fact had multiple wives, one of them being Jonathan's sister Michal. David's relationship with Bathsheba is explicitly more sexual than the one he has with Jonathan.

Romantic interpretation

"Jonathan Lovingly Taketh His Leave of David" by Julius Schnorr von KarolsfeldOther scholars, however, interpret the love between David and Jonathan as more intimate than friendship. This interpretation views the bonds the men shared as romantic love, regardless of whether or not the relationship was physically consummated. Jonathan and David cared deeply about each other in a way that was certainly more tender and intimate than a platonic friendship.

The relationship between the two men is addressed with the same words and emphasis as loving mixed-sex relationships in the Hebrew Testament: e.g. 'ahabah or אהבה (see Strong's Concordance with Hebrew and Greek Lexicon, Hebrew word #160; Gen. 29:20; 2 Sam. 13:15; Pro. 5:19; Sgs. 2:4-7; Sgs. 3:5-10; Sgs. 5:8) When they are alone together, David confides that he has "found grace" in Jonathan's eyes. Throughout the passages, David and Jonathan consistently affirm and reaffirm their love and devotion to each other. Jonathan is willing to betray his father, family, wealth, and traditions for David. However, this may be due to Jonathan's acceptance that David was God's annointed king of Israel.

The covenant made between the two men strengthens a romantic rather than political or platonic interpretation of their relationship. At their first meeting, Jonathan strips himself before the youth, handing him his clothing, remaining naked before him. When they first make their covenant, not long after their first meeting, the reason supplied is simply because Jonathan "loved [David] as his own soul." (1 Sam. 18:3). Each time they reaffirm the covenant, love is the only justification provided. Additionally, it should be observed that the covenants and affectionate expressions were made in private, rather than publicly as would a political bond.

The fact that David refers to Jonathan as "brother" does not necessarily signify a platonic relationship. "Brother" was often used as a term of romantic, even erotic, affection in ancient Mediterranean societies. For instance, "brother" is used to indicate long-term homosexual relationships in the Satyricon (eg. 9, 10, 11, 13, 24, 25, 79, 80, 91, 97, 101, 127, 130, 133), in the poetry of Catullus (Poem No. 100) and Martial (ie. 2.4, 7.24, 10.65), and in Apuleius' The Golden Ass (8.7). "From the middle of the second millennium B.C.E. … it became usual for commoner husbands [in parts of the Mediterranean] to call their wives 'sister'" when they were in fact not siblings.
Although David was married, David himself articulates a distinction between his relationship with Jonathan and the bonds he shares with women. David is married to many women, one of which is Jonathan's sister Michal, but the Bible does not mention David loving Michal (though it is stated that Michal loves David). He explicitly states, on hearing of Jonathan's death, that his love for Jonathan is greater than any bond he's experienced with women. Furthermore, social customs in the ancient Mediterranean basin, did not preclude extramarital homoerotic relationships.

Erotic interpretation

The Biblical account of David and Jonathan has been read by some as the story of two lovers.
"La Somme le Roy", 1290 AD; French illuminated ms (detail); British MuseumThough sex is never explicitly depicted, much of the Bible's sexual terminology is shrouded in euphemism. Numerous passages allude to a physically intimate relationship between the two men: Jonathan's disrobing, his "delighting much" in David, and the kissing before their departure. Saul accuses Jonathan of "confusing the nakedness of his mother" with David; the nakedness of one's parents is a common Biblical sexual allusion (e.g. Lev. 18:6-19; Lev. 20:11,Lev. 20:17-21; Ezek. 16:36-37; Ezek 23:10; Hab. 2:15; etc.).

Seeing other parts of the bible referring to homosexuality may cast doubt if it concurrently portrayed such an erotic bond between the two men in a positive manner as is suggested by the romantic and erotic theories. However, since textual scholars view the passages mentioning David and Jonathan as having come from a source known as the republican source due to its anti-monarchial spin, it is possible that it was meant to refer to an erotic relationship in order to condemn David. A mediaeval copy of the Bible….

Allusions to Jonathan and David
The homoerotic interpretation can be found in literature. For example, the anonymous Life of Edward II, ca. 1326 AD, has: "Indeed I do remember to have heard that one man so loved another. Jonathan cherished David, Achilles loved Patroclus." We are also told that King Edward II wept for his dead lover Piers Gaveston as:"…David had mourned for Jonathan."
The playwright Oscar Wilde invoked the example of David and Jonathan in his defense of pederastic friendships.

In Renaissance art, the figure of David took on a particular homoerotic charge, as can be seen in the colossal statue by Michelangelo, in Donatello's David. In many other works, such as the paintings of Caravaggio, David is portrayed as a beautiful youth conquering a Goliath whose head is often the self-portrait of the artist, a coded expression of the artist's homoerotic attraction. Raphael was famous for depicting illustrious figures of the Classical past with the features of his Renaissance contemporaries.

The indie rock band Belle & Sebastian's song "Jonathan David" interweaves references to the Biblical friends and/or lovers with what appears to be the "break-up" of two close male friends over a girl, with the strong suggestion that at least one of the two male friends is in love with his chum.

At his 1895 sodomy trial, Oscar Wilde uses the example of David and Jonathan as "the love that dare not speak its name," such a great affection of an elder for a younger man as there was between David and Jonathan, such as Plato made the very basis of his philosophy, and such as you find in the sonnets of Michelangelo and Shakespeare. It is that deep, spiritual affection that is as pure as it is perfect. It dictates and pervades great works of art like those of Shakespeare and Michelangelo, and those two letters of mine, such as they are. It is in this century misunderstood, so much misunderstood that it may be described as the "Love that dare not speak its name," and on account of it I am placed where I am now. It is beautiful, it is fine, it is the noblest form of affection. There is nothing unnatural about it. It is intellectual, and it repeatedly exists between an elder and a younger man, when the elder man has intellect, and the younger man has all the joy, hope and glamour of life before him. That it should be so, the world does not understand. The world mocks at it and sometimes puts one in the pillory for it."

References
Jonathan Loved David: Homosexuality in Biblical Times (ISBN 0-664-24185-9) by Tom Horner, Ph.D. (pgs 15-39)
What the Bible Really Says About Homosexuality (ISBN 1-886360-09-X) by Daniel A. Helminiak, Ph.D. (pgs 123-127)
Lord Given Lovers: The Holy Union of David & Jonathan (ISBN 0-595-29869-9) by Christopher Hubble. (entire)
"The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel" by J. A. Thompson from the Vestus Testamentum 24 (pgs 334-338)

 

Homosexuality in the Bible

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the angels visited S & G

The first mention in the Torah of anything which could be construed as homosexuality is the story of the destruction of Sodom and Gomorrah by Yahweh in the book of Genesis. Though at face value the story tells the tale of townsfolk trying to rape some visiting angels, in modern times it has often been viewed as a condemnation of homosexuality. However, historically it was interpreted as a condemnation of inhospitality.

Mishk’vei ishah is the Hebrew term referring to a specific act involving a man (Hebrew: ish) and a ‘male’ (Hebrew: zachar), which is forbidden by the Bible. Although it literally means the bed(chambers) of a woman, and the equivalent phrase in the Septuagint also refers to a bed (Greek: koite, how this should be understood is heavily disputed. Opinions range from interpreting the biblical rule as an outright ban against all homosexuality, to it being merely a forbiddance of homosexual anal sex, or an even less restrictive requirement. In Judaism, it is also known as mishkav zachar, meaning bedding a male.

Jonathan Embraces David

In the Books of Samuel, the Biblical text described the relationship between King David and Jonathan in terms of love, comparing it to the love between man and woman. Some modern scholars have ascribed sexual significance to these passages while conservative interpretations overwhelmingly reject any such interpretation; historically, theologians didn’t pass comment on the sexual implications of this passage.

In the New Testament, Paul of Tarsus writes about certain men giving up the normal use of women, and instead turning to each other for sexual satisfaction, and women doing likewise; whether this refers to homosexual behavior, or just to heterosexual men who have sex with men, as a condemnation of lust, is a matter of dispute.

The First Epistle to the Corinthians condemns malakoi and arsenekoites. Although some translations render these words as references to homosexuals, malakoi more literally means soft, and arsenekoites was used by John the Faster, a 6th century Orthodox Patriarch, to refer to heterosexual sex acts. Arsenekoites are also criticised in the Pastoral Epistles, although it is immediately adjacent to pornos, meaning prostitute.

The Church and homosexuality

The Eastern Orthodox Church, the Roman Catholic Church and most Fundamentalist and Evangelical Protestant churches do not sanction same-sex sexual relations.

LGBT-affirming denominations regard homosexuality as a natural occurrence. Many Mainline Protestant churches are open and affirming to gay and lesbian couples. The United Church of Christ celebrates gay marriage, and some parts of the Anglican and Lutheran churches allow for the blessing of gay unions. The United Church of Canada also allows same-sex marriage and views sexual orientation as a gift from God. Within the Anglican Communion there are openly gay clergy, for example, Gene Robinson is an openly gay Bishop in the US Episcopal Church. Such religious groups and denominations interpretation of scripture and doctrine leads them to accept that homosexuality is morally acceptable, and a natural occurrence. For example, in 1988 the United Church of Canada, that country’s largest Protestant denomination, affirmed that “a) All persons, regardless of their sexual orientation, who profess Jesus Christ and obedience to Him, are welcome to be or become full member of the Church; and b) All members of the Church are eligible to be considered for the Ordered Ministry.” In 2000, the Church’s General Assembly further affirmed that “human sexual orientations, whether heterosexual or homosexual, are a gift from God and part of the marvelous diversity of creation.”