Edemede a bilitere akụkụ site na mkparịta ụka na Premier Radio's 'Ekwenyeghị’ mmemme gbasara mmegharị iwebata mmachibido iwu nke a na-akpọ 'Therapy Conversion na akụkụ site na post m ‘Kedu ihe kpatara na a ga-akwụsị ntụgharị ahụ.‘ Na mbụ, ajuju juru ajuju bu, “Gịnị mere i ji sị na nwoke idina nwoke na-arụsi ọrụ ike na-emerụ ahụ?” Na nke ikpeazụ, mgbe a na-atụle ajụjụ ahụ, 'Ekwesịrị ịkwado ụmụaka n'ụdị ndụ LGBT?’ M kwuru, “Ma ọ bụrụ na mmadụ kwenyere na ụdị anụ ahụ ha pụtara igosipụta nzube Chineke maka ndụ ha: Mgbe ahụ ọ dị mkpa ịmalite ịjụ ajụjụ ụfọdụ dị omimi banyere mmekọrịta dị n'etiti ezigbo ịhụnanya na mmasị mmekọahụ. Rụba ama na m ga na-ekwurịta okwu ndị a site na ọnọdụ Ndị Kraịst. Ọ bụrụ na ị nwere echiche na a mụrụ gị n'ụwa nke enweghị nzube, M na-aghọta na ọ ga-esiri gị ike ịhụ ezi ihe kpatara na ị gaghị eme naanị ihe ọ bụla na-enye gị obi ụtọ n'oge dị mkpirikpi ị (na ndị ọzọ) dị ndụ.

uche, Omume mmuo na mmụta

Anyị na-anụkarị okwu gbasara uche ise: anya, isi, ịnụ ihe, nụrụ ụtọ na aka: ma nke bụ́ eziokwu bụ na ọ bụghị nanị uche ndị a ka anyị na-enwe. Ọmụmaatụ, enwere mmetụta uche kinaesthetic anyị, site na nke anyị ji mara nghazi anụ ahụ nke ahụ anyị, echiche nduzi anyị (ọtụtụ mma mepụtara na ụfọdụ karịa ndị ọzọ!), ọtụtụ puku nrụgide dị n'ime na ihe mmetụta mgbu, wdg. Ọnụ ọgụgụ data nke mmetụta uche anyị na-abanye na ụbụrụ anyị na-ahazi ma na-akọwa kwa sekọnd ọ bụla na-eme ka uche na-agwụ ike.; ma uche anyị maara nwere ihe ịrịba usoro nke na-ebute ụzọ ebe, ọtụtụ oge, anyị amachaghị maka ihe ndị a niile. Ụbụrụ anyị na-agbasi mbọ ike ịrụ ọrụ ndị a ma mụta ime ya karịa ma ọ bụ obere na-akpaghị aka. N'agbanyeghị nke ahụ, ọbụna ihe ndị yiri ka ọ bụ ihe na-adịghị mkpa nwere ike ịghọ ihe na-elekwasị anya n'uche anyị na mberede, na mkpa nke karịrị nnọọ ihe ha pụtara, dị ka obere pinprick ma ọ bụ ijiji na-afụ ụfụ. N'ụbọchị ndị tupu igwefoto mbugharị kọmpat, echetara m ịse foto nke ndị mmadụ na ihe nkiri na-adọrọ mmasị naanị ka m chọpụta na ihe ahụ dị ntakịrị karịa obere speck dị anya n'okirikiri ihe fọrọ nke nta ka ọ bụrụ ihe efu.: mana nlebara anya m agbagoro ka o wee mejupụta mmata m niile. Echiche ọ bụla na-agụnye mmetụta mmụọ dị iche iche; ụfọdụ na-atọ ụtọ, ụfọdụ adịghị, na ụfọdụ siri ike ịkọwa, dị ka ‘ụzọ a’ mmetụta nke mmetụta ntụziaka. Mgbu, tumadu, na-eme dị ka ihe mberede nke anụ ahụ; na-amanye anyị ka anyị kwụsị ihe anyị na-eme ma mee ihe iji zere mmebi ọzọ.

Ma mgbe ahụ, e nwere mmuo – ihe omimi uche na, otuodila, ọ dị nnọọ ‘mma’ ime – ma ọ bụ zere – otu ihe. Ọtụtụ n'ime anyị maara nke ọma na a pụrụ iduhie uche anyị, ma ọ bụ site na ihe ndị dị na mpụga dị ka echiche anya anya ma ọ bụ nke ime nke ọrịa ma ọ bụ ọgwụ ọjọọ kpatara. Ma otú ahụ, kwa, nwere ike mmuo anyị: ọ bụ ezie na anyị anaghị enwekarị ahụmahụ n'ịmata ọnọdụ ndị a – karịsịa ma ọ bụrụ na ihe na-eche otú 'ezi’ oge ahụ – na anyị na-adakarị ama mgbe mmuo anyị na-abata n'ime egwuregwu.

Na-ebili site na nchikota nke uche na mmuo na-amụta àgwà, site na ụbụrụ anyị na-amụta ịzaghachi ozugbo na njikọ ụfọdụ nke mkpali mmetụta ruo mgbe anyị meghachitere ha ihe fọrọ nke nta ka ọ bụrụ n'amaghị ama ma ọ bụ njikwa.; na-esiri ike ịmata ọdịiche dị n'etiti omume ebumpụta ụwa na nke mmụta na mgbe ụfọdụ na-ahụ onwe anyị na-abanye n'ime àgwà nke anyị nwere ike mechaa kwaakwa ụta..

What Makes Humans Special?

Pretty much everything we have said about ourselves so far is potentially equally applicable to animals, but for one thing; we don’t really know to what extent an animal experiences consciousness, because we don’t know how to to ask them. Language requires an assumption of shared experiences; and our life experiences are so different from those of animals that it is exceedingly difficult to communicate with them at a sufficiently profound level to be able to understand whether their lives operate primarily at the same kind of level as the sub-conscious mechanisms that control the bulk of our everyday lives. But the more closely we study the most intelligent animals, the fewer fundamental differences we find. Ka emechara, the fact is that, whatever else we may be, anyi ibu anụmanụ. Ma ọ bụ na anyị niile bụ hà nwere ọgụgụ isi, ma ọ bụ ha nile nwere mmasị n'otu aka ahụ n'echiche nkà ihe ọmụma, wdg… Yabụ kedu ihe na-eme ka anyị bụrụ ndị pụrụ iche?

Ọ ga-amasị m ide banyere nke a n'uju karịa: mana ọ bụ otu n’ime ajụjụ kacha sie ike n’ụwa ịza nke ọma. Kama, ebe ọ bụ na m na-agwa ndị mmadụ okwu bụ́ ndị dị njikere ịtụle ekwe omume na ọdịdị anụ ahụ́ ha bụ ụdị ngosipụta ụfọdụ nke nzube Chineke maka ndụ ha., Aga m atụgharị gaa n'akwụkwọ Jenesis maka nghọta ọzọ. N'isiakwụkwọ 1 anyị nwere nke mbụ n'ime akụkụ abụọ nke na-akọwa okike nke mmadụ. Ihe na-adọrọ mmasị karịsịa banyere akụkụ Akwụkwọ Nsọ a bụ myirịta chiri anya nke okwu e ji mee ihe 5 oge iji kọwaa ma mmadụ ma anụmanụ; nke n’asụsụ Hibru bụ ‘chay nephesh’ (ma ọ bụ 'nephesh chay'); nke pụtara isi 'ume na ndụ.’ Mana akụkọ abụọ ahụ gụnyere nkọwa ụfọdụ gbasara okike mmadụ nke na-egosi ọdịiche dị n'etiti mmadụ na anụmanụ. Na Jenesis 1:26-7 Chineke kwuru, ‘Ka anyi mee ka mmadụ banye anyi onyonyo, n'ime anyi oyiyi ka ha nwe ike… Ya mere, Chineke kere mmadụ n’onyinyo ya … nwoke na nwayi ka O kere ha.’ Mgbe ahụ, na Jenesis 2:7,15 & 18 anyị na-agụ, “Chineke were ájá sitere n'ala kpua madu, We kukue ume ndu n'oghere imi ya, ma nwoke ahu ghọ ‘chay nephesh.’ … + tinyekwa ya n’ogige Iden ka ọ rụọ ọrụ na ichebe ya. … [na] achicha kwuru, Ọ dịghị mma na mmadụ ga-anọ naanị ya…’ Akụkụ Akwụkwọ Nsọ abụọ a na-arụtụ aka na mmekọrịta onwe onye na mmekọrịta chiri anya n'etiti mmadụ na Chineke. Chineke n'onwe ya abụghị nanị otu onye, ewe me ka madu di ka Chineke (N.B. ọ bụghị n'ụzọ ọzọ) ma jikwaa ụwa dịka onye nnọchi anya Chineke.

Àgwà ọma kacha mma mmadụ nwere bụ nke ahụ, ọ bụ ezie na n'elu elu nke alaeze anụmanụ, anyị nwekwara ihe ọ dịghị anụmanụ ọzọ nwere: ikike ịmata Chineke na ịghọta uche Ya. Na nke ahụ na-abịa ikike dị elu maka echiche miri emi na nghọta – ọbụna ruo n'ókè anyị na-amụta ka anyị ga-esi eleghachi anya azụ site n'oge ruo n'oge chi ọbụbọ nke eluigwe na ala dị ugbu a ma mee ka echiche anyị na-aga n'ihu ruo njedebe ya.. Ikekwe ọzọ dị ịrịba ama ka, anyị nwere ikike ịgbanwe ọdịnihu anyị na-ebu ụzọ hụ; na-emebi usoro mkpụrụ ndụ ihe nketa na nke mmụọ mgbe anyị chere na ọ dị mkpa (ọ bụ ezie na nke a abụghị ike na-akparaghị ókè.) N'otu oge ahụ, ịbụ anụmanụ n'onwe anyị, we also have the capacity to understand the feelings and instincts of the animals for which we have been made responsible.

The Four Loves.

The problem with the English language is that we only have the one word for love: whereas the Greek language, in which Jesus’ teaching is presented, has four: storge (affection), philia (friend/companionship), eros (romantic/sexual) and agape (the greatest love of all). The first three are natural, instinctive loves that are essential to our proper functioning within the family, within society and in our ability to come together and reproduce. All three involve a combination of a felt need to receive such love from others and a strong sense of satisfaction when sharing. But agape is different. We feel an even deeper need for it, n'ezie: but it involves a strong element of altruism; nke ịdị njikere ịtachi obi n’ihe isi ike na ọghọm n’ihi ndị ọzọ. Agape na-aga n'ihu na-ahụ n'anya ọbụna mgbe ọ na-ewute - ọbụlagodi mgbe mmuo na-agwa anyị na ọ bụ oge ịkpụ na ịgba ọsọ. Nke ahụ apụtaghị na ụdị ịhụnanya ndị a e bu pụta ụwa adịghị agụnye ịchụ onwe onye n'àjà. Nne nwere ike ịlụ ọgụ ruo ọnwụ iji chebe ụmụ ya mgbe ebumpụta ụwa jidere ya ime otú ahụ: mana nke a abụghị ụkpụrụ.

A sụgharịrị Agape site n'okwu anyị, ' ebere;’ ma nke ahụ dị mwute na a na-eweda ya ọnụ ahịa n'oge a nke na ọtụtụ ndị mmadụ na-anụ ya na-eche na ọ bụ bọket nchịkọta na òtù ọrụ afọ ofufo.. Ma n'ezie nkọwa nke agape, anyị kwesịrị iche echiche n'okwu ndị ekwuru site na 1 Ndị Kọrịnt 13 na àjà Jizọs chụrụ, kwupụtara n'ịtọhapụ ihe ùgwù ya niile, ikike – na ọbụna ndụ n'onwe ya – for the sake of valuing others more even than our own desires. Ya mere, whereas the teaching of Jesus and his disciples values and honours all four forms of love; it is agape that forms the primary challenge of the Old and New Testament teaching, together with Jesus’ own example of what it means to “love the Lord your God with all your heart, all your soul, all your strength, and all your mind; and your neighbor as yourself.” This is a seemingly impossibly unselfish love. Ka emechara, if you give all your love to God, what is left for others — let alone for you?

The answer is really suprisingly simple. You pour out whatever love you have to God: and he will pour out His love through you.

I had been married for 3 years before I really began to understand how this worked. By that time it was apparent that there was nothing at all wrong with my fertility: but I was, n'eziokwu, tired of normal sexual relations and would have been happy to give it up; because it seemed to me that I could get more direct satisfaction by other means. But by then I had come to understand that sexual relations were not just about reproduction. That was one part of it: but the other was about strengthening the pair bond – the sense of partnership – between a man and his wife. I had observed that, when we made love, my natural priority was to reach climax (completing the task of fertilization); whereas my wife was in no such hurry; because her natural priority was to deepen and strengthen our sense of belonging to one another, which is so essential for the development of a stable, ogologo oge gburugburu ebe obibi anyị na-azụ ụmụ anyị. Ya mere, n'ikpeazụ, Emere m mkpebi - na site na mgbe ahụ gaa n'ihu agaghịzi m achọ afọ ojuju nke m: mana gbasie mbọ ike m niile hụ na e gbochiri mkpa ya. Oge ahụ, Nke a yiri ihe fọrọ nke nta ka ọ bụrụ ikpe ọnwụ: ma n’ime izu ole na ole ahụrụ m ka àgwà m na-agbanwe, nke mere na enwere m obi ụtọ maka oge ọ bụla m nwere ike igbo mkpa nwunye m, n'agbanyeghị ihe m onwe m chere. N'oge na-adịghịkwa anya, enwetara m onwe m inwekwu obi ụtọ site n'oge anyị na-emekọ ihe karịa mgbe ọ bụla ọzọ. N'ihi na ọ fọrọ nke nta 50 afọ ugbu a, mmekọrịta ịhụnanya anyị etoola miri emi, ọzọ dị nro ma na-enye afọ ojuju, n'agbanyeghị oke nke ịba ụba afọ.

Gịnị bụ Ịhụnanya Mmekọahụ, dika Chineke zubere ya?

Chineke gọziri ha. Chineke gwara ha, “Na-amị mkpụrụ, mụbaa, jupụta ụwa, weda ya n'okpuru.” (Gen 1:28)

Site na mbụ, ebumnuche bụ isi nke mmekọ nwoke na nwanyị bụ ịmụ nwa. Ma n'ime narị afọ gara aga ka e kwupụtala nchegbu na-abawanye ụba banyere akụ na ụba ụwa na-ebelata na egwu nke ịba ụba. Ma, n'otu oge ahụ enweela nkwanye ùgwù na-arịwanye elu na mmekọahụ dị ka ụdị ntụrụndụ na mmasị onwe onye (ọ bụ ezie na nke a abụghị ihe ọhụrụ ma ọlị); na nke a agaala aka na aka na mmụba nke mgbochi afọ ime, ihe na-akpali agụụ mmekọahụ na, kacha njọ, oke ogbugbu nke umu amughi amu. N'ihi ya, ugbu a, anyị nọ nso n'ọnụ ọnụ ọgụgụ mmadụ na ntụgharị ihu, ndị ọkachamara n'ihe banyere akụ na ụba na-ebu amụma na anyị na-abịaru nso nsogbu ọzọ n'ihi ọnụ ọgụgụ ndị agadi na-arịwanye elu, ebe ndị na-eto eto dị ole na ole nwere ike ịkwagide ibu nke ilekọta ndị agadi. China, ọmụmaatụ, ugbu a agbahapụla ‘otu nwa ya’ amụma ma na-achọ ịkwado ezinụlọ buru ibu.

Na njikwa anụ ọhịa, ihe ngwọta kacha mma maka njikwa ọnụ ọgụgụ mmadụ bụ (a) igbochi ohere ịzụlite na (b) iji wedata ọnụọgụgụ ngafe, karịsịa nke ndị agadi na ndị na-adịghị ike: mana mee nke ọ bụla n'ime ihe ndị a dị ka ụzọ a na-anabata maka nsogbu ọnụọgụ mmadụ? N'ime ha abụọ, ụzọ mgbochi afọ na-ele anya nke kachasị mma: ma ọbụna nke ahụ na-ebute ihe ize ndụ na-arịwanye elu site na mgbapụ na gburugburu ebe obibi nke ịba ụba nke hormone mmekọahụ na-emepụta n'ụzọ artificially.; nke na-enwekwa mmetụta dị njọ n'ahụ anụ ọhịa na ọdọ mmiri na osimiri anyị.

Ọbụlagodi na-eche na etinyere njikwa ọnụ ọgụgụ mmadụ, kedu ka esi ahazi ya? Ọ bụrụ na mmekọahụ bụ ihe efu-na-niile, otu esi agbakọ ikike ozuzu ma ọ bụ nyochaa nnabata? N'ụzọ na-emegide onwe ya, usoro kacha mma nwere ike bụ site na otu ezinụlọ ọdịnala; ebe nne na nna nwere ohere ikpebi ọnụọgụgụ ụmụ ha ga-amụ, dịka ikike ha nwere ilekọta ha na ikike ụmụaka nwere ịkwado ndị nne na nna n'oge agadi ha. Ụzọ a na-akwalite echiche nke ibu ọrụ n'ime mkpebi anyị, ebe n'otu oge ahụ na-ahapụ ndị mmadụ n'otu n'otu na nnwere onwe ime nhọrọ nke ha.

Ma e nwere usoro nchịkwa okike ọzọ nke anyị na-atụlebeghị: oge ntozu okè nke mmekọahụ anyị; karịsịa nke ụmụ nwanyị. Ụmụ mmadụ bụ otu n'ime ụdị dị ole na ole nwere menopause, na-eme ka ha kwụsị ịmụ nwa na enwechaghị mmasị inwe mmekọahụ ka ha na-etolite. Ụkpụrụ omume a bara uru karịsịa maka ụdị ndị ahụ nke e ji ogologo oge na-eto eto mara; ka ọ na-aghọkwa ihe na-adịghị mma maka nne ịmụ ụmụ n'oge agadi; nke na-achọ nnukwu ihe gbasara physiology ya mgbe ike okike ya na ike ya na-ebelata: mana o nwere ahụmịhe kachasị ibufe ụmụntakịrị ya. Na, n'ezie, ntolite na nwoke na nwanyị na-egbochi ịmụ nwa n'oge. Akụkọ mbụ nke Akwụkwọ Nsọ na-egosi na ndị mmadụ dịrị ndụ ogologo oge karịa ka ha dị taa; ma na ha malitere ịmụ ụmụ mgbe e mesịrị ma nọgide na-amụ nwa ruo ogologo oge. Nke a ọ̀ pụtara na ha na-enwekarị mmekọahụ obere oge? Anyị amaghị. Mana, na-achọ ịmata ihe, puberty seems to be getting earlier in our present society. Whether this is due to better nutrition, increased sexualisation of children or other factors is a matter of debate. But we see that nature has not found it advantageous to promote reproduction at every stage of our lives; whilst the effective loss of fertility in older women testifies to the probability of continuing engagement in sexual activity.

Early Biblical marriage laws were relatively lenient. Although the original pattern set in Genesis 2:24, was for marriage of one man to one woman, for life, we find polygamy practiced, and not criticized, from Gen. 4:23 gawa n'ihu; and divorce permitted by God through Moses in circumstances involving shameful attributes or behaviour on the part of the wife. Ọ dịghị ememe alụmdi na nwunye pụrụ iche a chọrọ ozugbo enwetara nkwenye nke nwunye na nne na nna (hụ Jen. 24:50-67). Anyị agụghịkwa banyere ihe mgbochi pụrụ iche e nyere ndị Hibru n’ebe ha na ndị ikwu ha na-enwe mmekọahụ tupu oge ha na Mozis nọrọ n’ala ịkpa. (c.f. Lev. 18:9; Gen. 20:10-13). Ma Malakaị, ikpeazụ nke ndị amụma Testament Ochie, na-akatọ aghụghọ nke ndị Juu na imebi ọgbụgba ndụ ha n'omume adịghị ike ha gbasara ịgba alụkwaghịm: isi ihe Jizọs mesiri ike na Mt. 5:31-32,19:3-9, Mk. 10:2-9 & Luk.16:18; (Rụba nke ahụ ama, n'ime 2 nke ikpe ndị a, Jizọs hotara kpọmkwem ma kwado Jen 2:24 dị ka ụkpụrụ omume nke Chineke zubere).

Icheghari – Gaa na Emehiela ọzọ

Otu n’ime akụkụ Jizọs ndị a na-aghọtahiekarịghị’ ozi gbasara nguzozi n’etiti mgbaghara na nchegharị. Akwụkwọ Nsọ na-akọwa Jizọs dị ka onye na-ahụ n'anya ma na-agbaghara ọbụna ndị kasị njọ, including his own killers. But many misinterpret this as meaning that Jesus simply overlooks our faults; which is certainly not the case. Jesus himself sums up the purpose of his ministry of deliverance by saying, “Ndị ahụ siri ike anaghị achọ dọkịta, but those who are sick. I came not to call the righteous, ma ndị mmehie na-echegharị.” (Mt.9:12-13, Mk.2:17, Lk.5:31-32.) When it came to outward religious or hygienic practices, such as handwashing and sabbath day observances, Jizọs’ focus was always first and foremost on the practical needs of people. But on every true moral issue, we find Jesus raising the standard expected of us: not relaxing it. He began his ministry by calling people back to righteousness. ‘The kingdom of heaven is at hand; repent and believe the gospel.’ (Mk.1:15) ‘Except your righteousness shall exceed that of the scribes and Pharisees, ọ dịghị ụzọ ị ga-esi bata n’alaeze nke eluigwe.’ (Mt.5:20). “Unu nuru na ekwuru ya, ‘Akwala iko;’ ma asim unu na onye ọ bula nke nēle nwanyi anya ka ọ nāgu ya, ya na ya akwawo iko n'obi-ya ub͕u a.” (Mt.5:27-8) And when dealing with the woman caught in the very act of adultery, his first response was to shame her accusers into silence: but then to tell her, “Anaghịkwa m ama gị ikpe. Gaa n'ụzọ gị. Site ugbu a gaba, emehiela ọzọ.” (Jn.8:11.)

What of Homosexuality?

Polygamy and divorce, although revealed by Jesus as being contrary to God’s original plan, were nonetheless tolerated because of mankind’s chronic inability to love with the constancy and singleness of heart that God intended. Ma, despite the fact that homosexual practices are depicted throughout both Old and New Testaments as being widespread amongst the surrounding nations, there is not one place that they are mentioned except in a context of very clear disapproval.¹ For the Jews, this was an ‘abomination’ punishable by death (Leviticus 20:13). We have already seen that Jesus’ omume bụ ịkwalite na imeghachi ụkpụrụ omume nke Chineke kama ime ka ha dị jụụ; na gbasara amụma ya n'ozuzu gbasara ihe ndị ọ na-enyeghị ntụzịaka a kapịrị ọnụ o kwuru:

“Echela na m bịara ibibi iwu ma ọ bụ ndị amụma. Abịaghị m ibibi, ma imezu. N'ezie, Ana m agwa gị, rue mb͕e elu-igwe na uwa gabigara, ọbụlagodi otu mkpụrụedemede kacha nta ma ọ bụ otu obere mkpịsị mkpịsị akwụkwọ agaghị aga n'ụzọ ọ bụla site n'iwu, ruo mgbe emechara ihe niile. Onye ọ bụla, ya mere, ga-emebi otu n'ime iwu ndị a kacha nta, ma kuziere ndị ọzọ ime otú ahụ, a ga-akpọ nke nta n’Alaeze Eluigwe; ma onye ọbụla nke ga-eme ma kuziere ha ka a ga-akpọ onye ukwu n’ala-eze nke Elu-igwe. N'ihi na asim unu, Ọ buru na ezi omume-unu agafeghi nke ndi-ode-akwukwọ na ndi-Farisi, ọ dịghị ụzọ ị ga-esi bata n’alaeze nke eluigwe. (Ute 5:17-20)

Edi Jesus ama etịn̄ n̄kpọ efen aban̄a n̄kpọ emi aban̄ade n̄kpọ emi. Jizọs’ ịdọ aka ná ntị gbasara ịkwa iko na Mt.19 gara n’ihu n’ihe ndị a:

Ndị na-eso ụzọ ya gwara ya, “Ọ bụrụ na nke a bụ ikpe nwoke na nwunye ya, ọ dịghị uru ịlụ di na nwunye.” Ma ọ siri ha, “Ọ bụghị mmadụ niile nwere ike ịnata okwu a, ma ndị e nyere ya. N’ihi na e nwere ndị ọnaozi ndị a mụrụ otú ahụ site n’afọ nne ha, ma e nwere ndị ọnaozi ndị mmadụ mere ndị ọnaozi; ma e nwere ndị ọnaozi ndị mere onwe ha ndị ọnaozi n’ihi alaeze eluigwe. Onye nwere ike nara ya, ya nara ya.” (Ute 19:10-12)

Ndị na-eso ụzọ ya, chere ihu n'ike Jizọs’ nkuzi banyere ịkwa iko, malite na-eche ma ọ bụ (ma ọ bụ bụ) ezigbo echiche ịlụ di na nwunye! (Buru n'uche na, n'okpuru iwu ndị Juu, mmekọahụ na-abụghị di na nwunye abụghị ihe ọzọ nwere ike ime. Ntaramahụhụ ahụ bụ alụmdi na nwunye mmanye maka ndụ ya na nnukwu ụgwọ ego a kapịrị ọnụ ma ọ bụ, ọ bụrụ na nna nwa agbọghọ ahụ jụrụ nkwenye, ego ọ bụla nna chọrọ. Lee Ọpụ.22:16-17, Deut.22:28-9.) Na, dị ka e kwuru na mbụ, A tara nwoke idina nwoke n'obodo ndị Juu ntaramahụhụ ọnwụ: so, ka ha wee hụ, nhọrọ nke nwa okorobịa gbadara n'alụmdi na nwunye ma ọ bụ ịnọ n'alụghị di. Nke a bụ ihe gbasara Jizọs’ nzaghachi.

Jizọs malitere site n'ikwu, “Ọ bụghị mmadụ niile nwere ike ịnata okwu a, ma ndị e nyere ya.” Ọ gakwara n'ihu kparịta ụka 3 ụdị 'onozi:’ ndị a mụrụ otú ahụ; ndị e mere ka ha ghara ịlụ di ma ọ bụ nwunye; na ndị họọrọ ịhapụ alụmdi na nwunye ‘n’ihi alaeze eluigwe’ (dị ka onwe ya). Nke mbụ 2 enweghị nhọrọ: ma n'ọtụtụ ọnọdụ agaghị enwe ike ịnagide agụụ mmekọahụ nke ọtụtụ ụmụ nwoke na-eche. Ma ndị nke ikpeazụ ka nwere ọchịchọ ebumpụta ụwa ha nke ịlụ ọgụ: na Jizọs na-ekweta na nhọrọ nke ịnọgide na-alụ di ma ọ bụ nwunye na-abara ndị na-ebute ụzọ ndụ aka n'ezie ‘ n’ihi ala-eze elu-igwe.’ Maka ụmụ nwoke ndị ọzọ, ndị na-enwe agụụ mmekọahụ nkịtị, Jizọs na-egosi na alụmdi na nwunye nwoke na nwanyị ka bụ ihe Chineke zubere na nhọrọ kacha mma ịchụso.

Yabụ na m na-agọnarị eziokwu nke nsogbu ndị na-enwe mmasị nwoke na nwanyị na-enwe? Mba. Ekwetala m na mụ onwe m achọpụtala na nsogbu ndị ahụ apụghị imeri emeri; na nke ahụ, ebe ha nwetara nnwere onwe, a ka nwere ogologo ụzọ maka ọgwụgwọ na mweghachi. M ka nọkwa n'ụzọ ahụ. Ma olileanya dị na Jizọs’ okwu, “Ọ bụghị mmadụ niile nwere ike ịnata okwu a, ma ndị ọ bụ nye nyere.” Onyinye nke Chineke abụghị nkwụnye ego otu oge a na-enye mgbe a mụrụ ya ma ọ bụ na ọ bụghị ma ọlị. Jizọs kwuru:

“Jụọ, na a ga-enye ya ị. Chọọ, i gāchọta kwa. Kpọọ, na a ga-emeghere unu. N'ihi na onye ọ bụla nke na-arịọ na-anata. Onye nāchọ nāchọta. Onye na-akụ ka a ga-emeghere ya. (Ute 7:7-8)

Ịhụnanya na-abụghị mmekọahụ

Mana ọ dị oke mkpa iburu nke ahụ n'uche, nke ịhụnanya anọ a kọwara n'asụsụ Grik, naanị ịhụnanya mmekọahụ n'etiti nwoke na nwanyị na-enwe mmekọahụ na-emebi. Ọ dịghị ihe kpatara na e kwesịghị inwe mmetụta miri emi, enyi ogologo ndụ na ịhụnanya ịchụ onwe onye n'àjà n'etiti ndị di na nwunye. Mmekọrịta Akwụkwọ Nsọ dị n'etiti Devid na Jonatan bụ ihe atụ doro anya; mebiri naanị site nkwudo siri ike nke ụfọdụ ndị, “N'ezie, ha ga-abụrịrị nwoke nwere mmasị nwoke” - n'agbanyeghị mkpokọta enweghị ihe akaebe ọ bụla.

Ihe ize ndụ nke ụdị ndụ LGB

Gịnị bụ Ọmụmụ Ihe Ọmụmụ?

Ọmụmụ Ihe Ọmụmụ² bụ nyocha sitere na US, Ndị otu ndị ọkà mmụta na-akwado LGB na-eduzi na nke Ilan Meyer duziri, nke UCLA Williams Institute, na-eji usoro data qualitative akwadoro na-enweghị usoro agbakọtara 2015-2016 n'okpuru nlekọta nke Gallup, ya na data nleba anya n'onu ogugu anakọtara na etiti oge nke otu afo na abuo n'etiti 2016 na 2019. Ọ bụ ọmụmụ ihe ogologo oge mbụ iji nyochaa usoro ahụike na ịdịmma n'ọtụtụ ọgbọ nke ndị nwanyị nwere mmasị nwanyị., nwoke idina nwoke, na ndị bisexuals (LG); ma na-enyocha njirimara, nrụgide, nsonaazụ ahụike, na nlekọta ahụike na itinye n'ọrụ n'ọgbọ atọ nke ndị okenye LG bụ ndị toro eto na ọnọdụ akụkọ ihe mere eme dị iche iche. Ebumnuche ọmụmụ ihe ekwuputara bụ nke a:

Lesbian, nwoke nwere mmasị nwoke, na ndị bisexual na-aga n'ihu na-enwe ọdịiche na nsonaazụ ahụike ma e jiri ya tụnyere ndị ọgbọ heterosexual. Mgbanwe mmekọrịta mmadụ na ibe ya agbanweela nke ukwuu ụzọ mmepe nke ndị LGB taa, na-achọ ka anyị nyochaa ọzọ ihe ọmụma anyị banyere nrụgide na ahụike na ọnụ ọgụgụ a. Na-edekọ ọdịiche nke ọgbọ na njirimara, nrụgide, na ahụike ga-enyere aka melite ịnye ọrụ ahụike ma nweta ihe mgbaru ọsọ ọrụ ahụike ọha na eze iji belata ọdịiche ahụike metụtara usoro mmekọahụ..

A na-edepụta usoro nchịkọta data n'usoro na nke zuru oke, na data a na-amaghị aha dị maka ndị nyocha nyocha, na-eme ka ọ bụrụ ihe nyocha nke bara uru nke ukwuu.

Nchọpụta a na-atụghị anya ya

Otu nyocha pụrụ iche, 'Mmetụta nke nta, mmekpaahu, na igbu onwe onye n'ime cohort atọ nke ndị okenye nwoke: U.s. puru omume sample,’³ bụ onye ndu ndị nyocha nke otu ọgbọ nyocha nke ọgbọ haziri, iji nwalee amụma nke Minority Stress Theory - nke ahụ na-emeziwanye gburugburu ebe obibi maka ndị LGB sitere na 50 years of legal reform and improved medical and psychological care should have resulted in a significant improvement to their quality of life. But the actual results shocked the researchers.

As expected, ha “found significant and impressive cohort differences in coming out milestones, with members of the younger cohort coming out much earlier than members of the two older cohorts.” Nakwa, as expected, quantitative measurements showed a clear decline in exposure to external stress factors for the youngest cohort of LGB youth. This is illustrated by the chart below, which displays the percentage of respondents in each cohort who reported various types of anti-LGB incidents.⁴ (The upward blip in the centre of these graphs covers the period of the AIDS epidemic.)

Ụjọ ahụ bịara mgbe a na-enyocha ihe ndị ahụ gosipụtara ịdịmma nke uche na nke uche. Ozizi Nchegbu nke pere mpe buru amụma na gburugburu ebe dịpụrụ adịpụ emelitere kwesịrị ịkpata afọ ojuju ka ukwuu. Kama, 'Enwetara m ihere’ egosighi mgbanwe dị ịrịba ama: mana ihe ngosi ndị ọzọ niile na-arụtụ aka abawanyela nhụsianya n'ime ndị otu ntà.⁵

A manyere ndị nyocha ahụ ikwubi (mesiri m ike) nkaa:

“… anyị hụrụ mba ihe ịrịba ama na gburugburu mmekọrịta ọha na eze na-eme ka ekpughere ha na obere nrụgide - ma ndị na-akpata nrụgide, dị ka ime ihe ike na ịkpa oke, na ndị na-eme ngagharị, dị ka nke ime ụlọ na atụmanya jụrụ. Mmetụta uche na nkwugbu omume nwekwara ọ bụghị emeziwanye, Ma n'ezie kanjo n'ihi na nke-atọ ka onye ọ bụla tozuru etozu. "

“Anyị hụrụ a mwepu doro anya nye otu ndị ntorobịa nke yiri ihe pụrụ iche nye ndị pere mpe na-enwe mmekọahụ. Nnyocha egosila na ọ dịghị oke akparị ọfụma na ịkọ usoro nke usoro a nwere ike ịkọwa usoro nsonaazụ anyị.”

“Nchọpụta anyị na-ekwekọghị na hypothesis.“

Lee ka ihe ize ndụ igbu onwe ya si dị njọ?

N'ime edemede m, “Ihe kpatara na a ga-akwụsịrịrị mmachibido ọgwụgwọ ntụgharị,” Akọwapụtara m na ndị na-eme mkpọsa maka mmachibido iwu 'ọgwụgwọ ntụgharị’ na-ekwusi ike na nke a dị mkpa n'ihi nkwupụta okpukpu abụọ nke ọnụ ọgụgụ igbu onwe n'etiti ndị meworo ụdị ọgwụgwọ ahụ. Nkwupụta a gbadoro ụkwụ na nyocha ọzọ nke data nyocha nke ọgbọ, isiokwu ya, Mgbalị Mgbanwe Usoro Mmekọahụ, Ahụmahụ Ọrịa Ọnwụ, na echiche igbu onwe na mgbalị n'etiti ndị okenye pere mpe, United States, 2016-2018" nke John R Blosnich et al..⁶ Otú ọ dị, nyocha a bụ na-enweghị ntụpọ nke 2 ihe kpatara ya: (1) Nnyocha Ọgbọ so gụnyere ndị akpọrọ LGB, yabụ onye ọ bụla gbahapụrụ ọkwa LGb mbụ ha nke ọma bụ ewepụrụ na-akpaghị aka; na (2) nyocha nke ọgbọ gụnyere ikpughe data mgbe ole echiche igbu onwe na ọgwụgwọ were ọnọdụ - na n'ọtụtụ ọnọdụ echiche igbu onwe onye butere ụzọ, ya mere ọgwụgwọ nwere ike ọ bụghị enwela ihe kpatara ya. Otú ọ dị, nyocha ọzọ e mechara kpughee nke ahụ, n'ọtụtụ ọnọdụ, ọbụna ndị a dara ada ọgwụgwọ butere ụfọdụ mmedata na mkpokọta ihe ize ndụ nke igbu onwe.⁷

Mana ọ bụrụ na egwu egwu okpukpu abụọ nke ihe ize ndụ igbu onwe, a na-ahụta dị ka ihe dị oke mkpa iji mee ka mmachibido ọgwụgwọ ntụgharị, how significant is the increase in suicide risk for LGB youth seen in the diagram above? This is how the researchers themselves describe it…

“We also found that 30% of members of the younger cohort had attempted suicide. This is an alarming figure that was even higher than the high proportions of lifetime suicide attempts reported by the middle and older cohorts. By comparison, the proportion of young people aged 18–24 in the general population who have attempted suicide has been less than 4%.”

The suicide rates for the older and middle cohorts were 21% na 24% dika ikosanye ugwu. Ya mere, in the period under study, the suicide rate amongst LGB youth has risen by another 9%, from just over 5 times greater than peers from the general population to 7.5 times greater! N'ụzọ doro anya, this is a major disaster; current legal reforms appear to be moving things in the wrong direction and causing more harm than good.

50 years of pro-LGBT laws have failed

Ndị ọrụ nyocha ahụ na-anwa ịkọwa ihe ndị a site na ịtụ aro ka ha mee, "Gwa ntachi obi nke echiche ọdịnala dị ka usoro iwu dị ka nke ọdịbendị na heteroxism ma na-arịju na ime ihe ike metụtara onye na-edina nwoke na nwanyị." Mana, Ọ bụ ezie na ọ bụ eziokwu na ihe ndị ọchịchị nke ọchịchị nke LGBT nwere ike ime ka iwepụta echiche nke iwe n'ihu ọha, Na isi enwere echiche dị ukwuu nke ịnabata ọhaneze karịa na mbụ. Ọ bụ oge dị elu anyị malitere iche na nke ahụ, N'agbanyeghị maka ndozi mmekọrịta na nlekọta ahụike dị ukwuu, Ọtụtụ ndị nwoke na-edina ụdị onwe ha nwere naanị ọ bụghị hụrụ mmezu ha na-ele anya.

Is Homosexuality ALWAYS Harmful?

This is one challenge question I have heard more often than any other during recent discussions. It’s a popular question because it is so misleading. Let me illustrate by asking a very similar question: “Is Smoking Always Harmful?” Most doctors would unhesitatingly answer, “Okwukwe!” They would go on to cite damage to the heart and lungs, risk of lung cancer, addictive effects of nicotine, wdg. But what of the lifelong smoker who gets all strung up and bad-tempered when he is deprived of his regular supply of cigarettes. How might he answer? Maybe he has a mild smoker’s cough or maybe has been smoking for years and has no serious health problems: but against that there is the fact that it helps calm his nerves and lets him relax; so that he is altogether an easier person to get along with. Could he not rightly claim that smoking has been good for him? Ọfọn, yes it has, in a way: but the doctor would still advise him to give it up as soon as possible, knowing of all the other risk factors associated with the practice. In the same way, there is no shortage of practising homosexuals who will testify to being happier since they decided to adopt an openly gay lifestyle. Mana, as we have just seen, the suicide and psychological distress figures present a different story.

What is ‘Internalized Homophobia?’

This is a very popular euphemism: but what does it really mean? Based on the normal manner in which Greek words are used in English, ‘homophobia’ should mean ‘fear of, or aversion to, man’; but in practice it has come to mean ‘aversion to homo[sexuality].’ Otú ọ dị, extremist campaigners have amended the meaning of ‘phobia’ from ‘aversion’ to ‘hatred;’ so that nowadays homophobia is portrayed as an active hatred towards homosexuality and homosexuals. The adjective, ‘internalized,’ implies something that has been taken within; creating an impression that the hatred of others towards homosexuality has been absorbed by the homosexual to the extent that they eventually begin to hate themself. But what is seriously misleading about this expression, apart from the shift in meaning from ‘aversion’ to ‘hatred’, is the assumption that the problem starts on the outside and works its way in. Nke ahụ nwere ike be true: but it is equally possible that it starts on the inside and works its way out, depending upon how an individual comes to an awareness of being homosexual and forms their own opinion as to whether or not this is a good thing.

The actual ‘Internalized homophobia’ measure from the original ‘Generations’ survey was designed by the ‘Generations’ researchers and represents the responses to 5 statements, scored 1 ka 5, ya na 1 ma ọ bụ 2 indicating disagreement and 4 ma ọ bụ 5 agreement. These were repeated in all 3 phases of the survey, as a measure of the subject’s current mental state.

Statement	Affirmative %
I have tried to stop being attracted to people who are the same sex as me.	27.21%
If someone offered me the chance to be completely heterosexual, I would accept the chance.	11.13%
I wish I weren’t LGB.	9.82%
I feel that being LGB is a personal shortcoming for me.	7.18%
I would like to get professional help in order to change my sexual orientation from LGB to straight.	0.79%

But note that there are 2 glaring problems with this measure. Mbụ, Question 1 is historical, so is unlikely to ever reduce. Abuo, each response is assigned equal weight (the total score is a simple average); whereas, as is evident from the percentage of affirmative responses shown above, the differences in response frequency between the first and last questions are hugely significant. This means that the significance of the less frequently affirmed responses (which are probably indicative of deeper distress); is being under-estimated.

The Problem of Shame

If we look at the statements above, all of them share a common theme: “I wish I wasn’t the way I am.” Despite all efforts to affirm that being LGB is perfectly normal, over a quarter have been so unconvinced by this claim that they have actively sought to suppress their same sex attractions. Gini?

Biological Structure

The most obvious evidence is physical structure. Children are aware of differences in male and female physical structure from a very early age: although understanding of the biological purpose of those structures comes much later, with the exact timing dependent on social and educational factors.

Hygiene

Ọzọ, children are taught from a very early age about the importance of personal hygiene, particularly with regard to faeces: so revulsion will be a natural response when confronted with the practice of sodomy. On the wider health front, sexual acts involve close contact between moistened body parts; creating particularly ideal entry points for bacteria and viruses. The two other main entry points (breathing and eating) are under such constant attack that they are heavily defended: but the excretory systems less well so, as materials are normally being expelled rather than received. And in the case of heterosexual relationships, the traditional practice of marriage for life dramatically reduces the opportunity for transmission.

Loss of Control

Pre-puberty, children are seldom (if ever) exposed to strong, instinctive sexual urges. But at puberty these instincts are awakened, and can be triggered by various stimuli, such as intimate contact, visual and verbal cues, nrọ, memories of past events, natural variations in hormone levels, physical discomfort, badly fitting clothing, wdg. For men, karịsịa, erections can be extremely embarrasing and uncomfortable. Once triggered, these instincts cause attention to be focussed on the physical feelings to the near exclusion of all else; often leading to masturbation and climax as a means of relieving tension; which can very easily become habitual. Na, as with addictions to alcohol and drugs, there is an ill-defined point at which a liking for the addictive behaviour crosses the line into a full-blown dependency, with accompanying loss of self-respect.

Desire to Have Children

Although not equally important to all, homosexuals frequently do have a deep desire to become a parent: but that is only naturally possible for heterosexuals. It is possible by artificial means such as artificial insemination or surrogacy: but this results in partnerships where one parent is not the real parent, and the child is deprived of a normal relationship with their father or mother. This makes the parent’s desire an essentially selfish one: which is not good for parent or child.

Public Disapproval and Religious Condemnation

The above factors do not only affect a person’s opinion of themself; they also affect the opinions of others. The HIV outbreak had a decidedly negative effect on public perceptions of homosexuality, ọmụmaatụ; and overly-aggressive promotion of LGBT ideologies hasn’t helped either. But historical experience of more sexually-liberal cultures, such as those of the ancient nations surrounding the Jewish people, as well as Greece and Rome, has served to justify rather than contradict the condemnation of homosexuality by Judaism, Christianity, Islam and many other moral and religious teachings.

Shame as a Motivating Factor in the Pride Movement

All of the above lead to a deep sense of shame. And for those who feel trapped in an LGBT lifestyle few things hurt as much as being reminded of these feelings of shame. N'ọtụtụ ndị na-enwekarị onwe ha na oge ndị ọzọ, ahụrụ m mkpa ịche maka ihere a dị ka ihe na-akpali mkpali n'obodo ndị Gay. The very meaning of the acronym ('Dị Mma Ka You') na nkwalite nke 'nwoke nwere mmasị nwoke’ Ihe omume na-akọ otu akụkọ ahụ. Especially if someone does have some kind of belief in God and/or an ultimate purpose for life; and also if they have tried and failed to abandon this lifestyle, then to be told that they are living in violation of God’s design for life will naturally be deeply distressing. Ọ bụ ihe a na-apụghị izere ezere, ya mere, they will desire to silence those who proclaim such views and promote variant teachings that seek to justify the lifestyle they are following. N'akụkụ aka nke ọzọ, those who have not experienced the strength of homosexual or transexual urges, depression, or addiction to drink or drugs, have little comprehension of what it feels like to be bound in this manner and tend to look down on those who are suffering as being merely weak-willed or self-indulgent. But all that such polarised attitudes accomplish is to sharpen the conflict, ultimately leading to less sympathy, more stress and more suicides.

Live and Let Live

But there is another aspect of Jesus’ teaching and example that offers a way forward. Consider these sayings of Jesus:

“Unu nuru na ekwuru ya, ‘Ị ga-ahụ onye agbata obi gị n’anya, na-akpọkwa onye iro gị asị.’ Ma asim unu, hụ ndị iro gị n'anya, gọzie ndi nākọcha unu, meere ndị kpọrọ gị asị ihe ọma, and pray for those who mistreat you and persecute you, that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. For if you love those who love you, what reward do you have? Don’t even the tax collectors do the same? If you only greet your friends, what more do you do than others? Don’t even the tax collectors do the same? Ya mere i ga-ezu oke, Dị nnọọ Nna gị nke bi n'eluigwe zuru oke. (Ute 5:43-48)

He set another parable before them, okwukwu, “The Kingdom of Heaven is like a man who sowed good seed in his field, but while people slept, his enemy came and sowed darnel weeds also among the wheat, and went away. But when the blade sprang up and brought forth fruit, then the darnel weeds appeared also. The servants of the householder came and said to him, ‘Sir, didn’t you sow good seed in your field? Where did this darnel come from?’ “Ọ gwara ha, ‘An enemy has done this.’ “The servants asked him, ‘Do you want us to go and gather them up?’ “But he said, 'Ee e, lest perhaps while you gather up the darnel weeds, you root up the wheat with them. Let both grow together until the harvest, and in the harvest time I will tell the reapers, “Kembu, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.” ‘ “

… His disciples came to him, okwukwu, “Explain to us the parable of the darnel weeds of the field.” He answered them, “He who sows the good seed is the Son of Man, the field is the world; and the good seed, these are the children of the Kingdom; and the darnel weeds are the children of the evil one. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. Ya mere, dika anēchikọta ata ahihia, sure kwa ọku; otú ahụ ka ọ ga-adị na njedebe nke afọ a. Nwa nke madu gēzipu ndi-mọ-ozi-Ya;, ha ga-esikwa n’alaeze ya chikọta ihe niile na-akpata ịsụ ngọngọ, na ndi nēme ajọ omume, ọ gātubà kwa ha n'oké ọku. N'ebe ahụ ka a ga-akwa ákwá na ịta ikikere eze. Then the righteous will shine forth like the sun in the Kingdom of their Father. He who has ears to hear, let him hear. (Ute 13:24-30 & 36-43)

Notice how Jesus clearly recognizes some people as good, and some as bad – even as enemies. But having said that, he points out that God, our Father, desires us to display the same love towards both groups. In the parable of the tares, he also explains that the evil is ‘the work of an enemy, the devil.’ We are the field; and the fruit we bear in our lives depends upon what kind of seed has been sown in us. But the good and the bad in our lives are so intertwined that no final separation can be made until harvest time. Until then, they must be allowed to live and grow together, and we must learn to treat everyone with the same degree of love and respect. But Jesus also makes it clear that there will be a final reckoning; and those whom Jesus rejects will be condemned.

Jesus was certainly not afraid to criticize the behaviour of his enemies – even to the extent of taking forceful action to drive the crooked tradesmen out of the temple. But in his personal dealings with the Pharisees, even when they were trying to trap him, he treated them with courtesy and was quick to commend them when he could (cf. Ute 22:34-40 & Mark 12:28-34).

Ya mere, whether you consider it’s OK to be gay and a Christian or whether you don’t; you still have a responsibility to show as much acceptance, love and understanding as you possibly can. You may, by your love, win your enemy over to your side: or you may not. But remember that Jesus did not force his views on people, even though he knew he was right! He encouraged people to follow him and he warned those he saw following the wrong path: but if people wanted to walk away, he let them (Mark 10:17-23; Jọn 6:60-71). Ya mere, if you don’t like my views on sexuality and I don’t like yours, neither of us is entitled to take away the freedom God has allowed us to choose for ourselves. We both have a responsibility to follow our consciences, and say what we think. If you want to start a ‘gay church,’ you can do so: but you do not have the right to compel those who wish to promote traditional Christian teaching to conform to your standards of inclusivity. Those who seek to follow Jesus don’t have to agree: but neither do they have to belong to the same party.

John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.” Jizọs sịrị ya, “Don’t forbid him, for he who is not against us is for us.” (Iri uzu 9:49-50)

Reasonable Accommodation

If we are to build a truly just society, we need to re-establish a balance between rights and responsibilities — of ‘reasonable accommodation’ to one another. ‘British values’ used to be based on a principle of tolerance: not protest; free speech: not censorship; protection of the vulnerable: not unregulated licence to do as you please.

There will come a day of reckoning, when all of us will be judged. It is important that, in the meantime, we seek to be obedient to all that we understand to be God’s will for us.

Therefore be ready also, for the Son of Man is coming in an hour that you don’t expect him.” Peter said to him, “Onye nwe, are you telling this parable to us, or to everybody?” Onye-nwe kwuru, “Ònye kwa bu onye-nlekọta nke kwesiri ntukwasi-obi na nke mara ihe, onye-nwe-ya gēdo kwa onye-isi ulo-ya, inye ha òkè ha nri n’oge kwesịrị ekwesị? Ngọzi nādiri orù ahu nke onye-nwe-ya gāhu ka ọ nēme otú a mb͕e ọ gābia. N'ezie asim unu, na Ọ gēdo ya onye-isi ihe nile o nwere. Ma ọ buru na orù ahu nēkwu n'obi-ya, ‘Onyenwe m na-egbu oge ọbịbịa ya,’ wee malite iti ndị ohu nwoke na ndị inyom na-eje ozi ihe, na iri ihe na ihe ọṅụṅụ, na ịṅụbiga mmanya ókè, mgbe ahụ, onye-nwe ohu ahụ ga-abịa n’ụbọchị ọ na-atụghị anya ya, na n'ime awa nke ọ na-amaghị, ọ gēb͕u kwa ya abua, + were kwa ndị na-ekwesịghị ntụkwasị obi nye òkè ya. Ohu ahu, onye maara uche onye-nwe ya, ma ọ kwadoghị, emekwala ihe ọ chọrọ, a ga-eji ọtụtụ ọnyá kụrie ya, ma onye na-amaghị, o me-kwa-ra ihe kwesiri utari, a ga-eji ọnyà ole na ole tie ya. Onye ọ bụla e nyere ọtụtụ ihe, A ga-achọrọ ya nke ukwuu; na onye e nyefere ọtụtụ ihe n’aka, of him more will be asked. (Iri uzu 12:40-48)

Ihe odide ala ala

1. Some pro-LGB commentators have attempted to argue that the centurion’s ‘servant’ whom Jesus healed (see Mt.8:5-13 & Lk.7:2-10) was actually a sex-slave: but this is very fanciful. The default meaning of this word, ‘pais,’ is that of a young child, especially one’s own immediate offspring: but it was also commonly used to describe a particularly highly-valued and well-trusted servant. In some cases ‘pais’ might be used euphemistically to describe a catamite or similar. But in both accounts the term is used — publicly and in the presence of Jewish elders who were supporting the centurion’s petition — to describe the value he attached to this one, particular servant (whom Luke explicitly describes in 7:2 as a ‘doulos’ (slave) who was valuable to him). Ugbua, in the unlikely event that this servant had actually been a sex slave, I daresay that Jesus would still have wanted to help him: but it would be incredibly unlikely that the Jewish elders would have supported such a request!
2. “Ọgbọ. Ọmụmụ banyere ndụ na ahụike nke ndị LGB na obodo na-agbanwe agbanwe", ihe ntanetị sitere n'aka Ilan Meyer, et al., inweta na http://www.generations-study.com.
3. Meyer IH, Russell ST, Hammack PL, Frost DM, Wilson BDM (2021) “Mmetụta nke nta, mmekpaahu, na igbu onwe onye n'ime cohort atọ nke ndị okenye nwoke: U.s. Ihe atụ nke puru omume. " Plos 16(3):E0246827.
4. The graph lines correspond to the following % entries in Table 3 of the research article. (But note that results are presented with youngest cohort last.)
   • Verbal – Someone verbally insulted or abused you since age 18 (once or more)
   • Threat – Someone threatened you with violence since age 18 (once or more)
   • Assault – Hit, beaten, physically attacked, sexually assaulted since age 18 (once or more)
   • Pelted – Someone threw an object at you since age 18 (once or more)
   • Property – Robbed or property was stolen, vandalized, or purposely damaged since age 18 (once or more)
   • Foiled – Someone tried to attack you, rob you, or damage your property, both didn’t succeed since age 18 (once or more)
5. The graph lines correspond to the following entries in Table 3 of the research article. (Rụba nke ahụ ama, for ease of visual comparison, results are calculated (dị ka egosiri n'okpuru) to yield an index, 0-1, with youngest cohort last.)
   • Discrimination (1-4) – Everyday discrimination (M / 3)
   • Felt stigma (1-5) – Felt stigma (M / 4)
   • Internalized (1-5) – Internalized homophobia (M / 4)
   • Distress (days/mth) – Psychological distress (M / 30)
   • Suicide (x100%) – Suicide (% who have attempted suicide once or more in their lifetime / 100)
6. Mgbalị Mgbanwe Usoro Mmekọahụ, Ahụmahụ Ọrịa Ọnwụ, na echiche igbu onwe na mgbalị n'etiti ndị okenye pere mpe, United States, 2016-2018", bipụtara na ntanetị site na American Journal of Public Health (AJP), 10 Juunu 2020.
7. Sullins, Donald, “Mgbalị Mgbanwe Usoro Mmekọahụ (Tuma) *Belata igbu onwe ya: Na-emezi akụkọ nyocha ụgha” (Imaachi 16, 2021). Dị na SSRN: https://ssrn.com/abstract=3729353 ma ọ bụ http://dx.doi.org/10.2139/ssrn.3729353.