Sentences with phrase «such as homosexual»

suicides at Jonestown, the O. J. Simpson trial, the Gulf War, as wells as more personal injustices such as homosexual discrimination during the HIV / AIDS epidemic.

He chose subject matter that addressed current events directly, offering his view on widely publicized tragedies such as the mass suicides at Jonestown, the O. J. Simpson trial, the Gulf War, as wells as more personal injustices such as homosexual discrimination during the HIV / AIDS epidemic.

This is the case, because there are chat lines available for specific groups of people, such as homosexual, African Americans and even Latinos.

Another idea was to limit the drug to specific populations who are at the very highest risk, such as homosexual people who use intravenous drugs, but the FDA adopted a vaguer category encapsulating anyone at high risk of contracting HIV.

Although terms such as homosexual, gay and transgender are commonly used by the mass media, and even by some ethologists, Bailey and Zuk believe you shouldn't extend these descriptors of human sexuality to animals.

In another article of mine that is being published this week, I speak of my resistance to all categorizing of human beings, including the use of sexual categories such as homosexual, heterosexual, and bisexual.

Not exact matches

Father John Harvey states (in The Homosexual Person: New Thinking in Pastoral Care) that some homosexuals may be victims of truly compulsive behavior and as such deserve our special sympathy and understanding; but even these unfortunate individuals, he notes, may exercise the choice to seek help.

Far from being an indicator of social acceptance of homosexuality, a movie such as The Birdcage - sanitized of what homosexuals actually do with their plumbing, and of grim specters such as AIDS - is a very traditional instance of people finding homosexual behavior, especially in its more flamboyant cross-dressing variations, ludicrously funny.

One suggestion recommends, «not using phrases such as «gay», «lesbian» or «homosexual» to define a person's identity,» in order to «take every aspect of the person into consideration.»

In addition to seeking cooperation, from gay movements in mainline Christian bodies, such as Dignity (Roman Catholic) and Integrity (Episcopalian), the group has invited Ralph Blair, director of the Homosexual Community Counseling Center in New York city.

There's such a tendency among Christians to lump all homosexuals together as a group of faceless, nameless «perverts» and to make statements not rooted in fact.

To develop such a morality, emphasizes Smedes, «is not to accept homosexual practices as morally commendable.

The married - sex - only agreement that Wheaton students and faculty sign is part of the college's Community Covenant, which says that students agree the Bible condemns «sexual immorality, such as the use of pornography, premarital sex, adultery, homosexual behavior and all other sexual relations outside the bounds of marriage between a man and woman.»

And as for the clear admonition that homosexual sex is wrong... the scriptural case against such a notion is FAR STRONGER than any supporting it.

These sentiments, common place in the homosexual rights movement, could easily have been those of slaveholders and those involved in the slave trade, and as such they would strike us as ludicrous.

Homosexual persons have, of course, legitimate rights such as the right to work and the right to be treated fairly.

Such matters might best be handled by someone who can speak from personal experience of a chaste homosexual life e.g. as one might hope, a priest.

[12] They will do this because the law will give the green light for Churches to be prosecuted by homosexuals who disapprove of Christian views such as that which holds that only couples born of the opposite sex should marry each other.

Instead of sticking to one term, such as «homosexual Christian,» I also refer to myself as a «gay Christian» or «Christian who experiences homosexual desires.»

It is also true that much social change in Ireland has come about as a result of strong pressure from E.U. institutions, for example, the decriminalization of «homosexual acts» in 1993 (homosexuality as such was never illegal in Ireland, but «homosexual acts» were).

Radical women and flamboyant homosexuals are easy (and ancient) targets, but neither undermines heterosexual marriage more than an array of other factors, such as financial instability, emotional dysfunction, unfair distribution of domestic labor, widespread divorce, interreligious differences and intercultural conflict.

Throughout the ancient nations that included Egypt, Babylon, Assyria and Persia; homosexuals were exalted to such positions as eunuchs that watched the women of the harem.

Books such as Homosexuality, which incessantly talk about the fears, frustrations, angers, and depressions involved in being homosexual, inadvertently reinforce the reasons why parents hope their children will not be homosexual.

Otherwise competent journalistic reports on research findings about male homosexuality, such as Peter and Barbara Wyden's Growing Up Straight (Stein & Day, 1968), confound the picture for the public by appealing to the fears of middle - class parents; further, they profess (without foundation) to show that parents can educate their children away from the possibility of becoming homosexual.

Rejecting the recommendation of a task - force study that such ordination be allowed, the assembly voted instead that only repentant homosexuals who choose celibacy or seek a reorientation of their sexual desires should be considered as qualified candidates for ministry.

Yet if, as Eichenwald alleges, all sins are equal, why not compare the New Testament's opposition to homosexual practice to its opposition to behaviors that even Eichenwald disapproves, such as consensual incest, kidnapping, idolatry, and cheating the poor out of their life savings?

In booklets such as An Evangelical Look at Homosexuality (1977, revised) and Holier - Than - Thou Hocus - Pocus & Homosexuality (1977), Blair asserts that the Bible does not offer judgment on loving, monogamous homosexual activity between exclusive homosexuals (those with no heterosexual propensity).

With regard to homosexuals, the line is still drawn against any actively homosexual lifestyle, as if homosexuality as such were a matter of morality.

But our specific question today is whether homosexual actions in general and as such are expressions of idolatry.

The position of the Government and of such campaigners and many other cultural icons in our society is that the rights of active homosexuals to be unimpeded in having their relationship treated as normal trump the rights of Christians not to so cooperate.

Even today when pressures such as «outing» seek to enforce a gay identity on all homosexuals, many of them take the view that homosexuality is just one facet of their identity - whether an advantage, or a curse, or simply a slightly awkward fact about themselves - which has little bearing on the rest of their lives outside the bedroom.

A brief list includes his calculated stealing of his college roommate's girlfriend (his eventual wife, Macel); an investigation into his enterprises by the Securities and Exchange Commission in the 1970s; the founding (and eventual disbanding) of the Moral Majority and the hubris such a title implied; his suing of pornographer Larry Flynt; his somewhat hostile takeover of Jim and Tammy Bakker's PTL enterprises at the height of the televangelism scandals; his visible support for «The Clinton Chronicles,» an irresponsible, rumor - mongering pseudo-documentary; and his attack on Tinky - Winky the Teletubby as a closet homosexual.

This raises the conventional litany of dissent, including items such as the ordination of women and the moral acceptance of homosexual acts.

If Vatican documents included some mention of these «problems» in future discussions of homosexuality, they would be guaranteed a fairer and more respectful hearing than such pronouncements presently receive from the secular homosexual community and increasingly from the gay and lesbian Catholic community as well.

She answered: «Very often when we see children identifying as homosexual, it is not good for them to live out in a such a lifestyle.

«On the basis of texts such as these,» Wesley concludes, «the Christian church has consistently and repeatedly said no to homosexual practice.»

It is for this reason that the Church, out of great love and wisdom, rejects contemporary labels such as «homosexual», «gay» and «queer» while taking very seriously someone's sexual attractions.

Or the pair of evangelical professors who wrote an article in The New York Times, criticizing evangelical leaders for their «rejection of knowledge» and for embracing «discredited, ridiculous and even dangerous ideas» — such as believing that homosexual behavior is sinful and that Darwin was wrong.

Dr. Nicholas Cummings, a former president of the American Psychological Association, stated, «In my twenty years at Kaiser Permanente Health Maintenance Organization, 67 percent of the homosexuals who sought help from therapists for issues such as «the transient nature of relationships, disgust or guilt feelings about promiscuity, fear of disease, (and) a wish to have a traditional family» experienced various levels of success obtaining their goals.

On the contrary, even Karl Barth, who uncompromisingly rejects homosexual partnerships as out of step with the Creator's intention, writes that such unions are often «redolent of sanctity» (Church Dogmatics III / 4, p. 166) because they are about the struggle to give and receive love.

However, we must ask such questions as, «What is the connection between insisting on a «strictly biblical» position on homosexuality and the present treatment of homosexuals?»

Here's another, scarcely less oratorical in character, from the Congregation for the Doctrine of the Faith: the title of this document (another wonderful example of Vatican bogus academic language when what is needed is a competent journalist used to writing informative headlines) is «Considerations regarding proposals to give legal recognition to unions between homosexual persons» (2003): The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognised as such by all the major cultures of the world.

Contemporary biblical studies persuasively indicate that the major theme of the story and concern of the writer were not homosexual activity as such but rather the breach of ancient Hebrew hospitality norms and persistent violations of rudimentary social justice.

If and when the church moves toward such liturgical recognition, it should also work for legal recognition of homosexual unions, involving such matters as tax laws and inheritance rights.

As long as homosexual activity was generally understood to express such hatred and contempt — particularly in societies where the dignity of the male was held to be of great importance — any such activity was to be rejected summarilAs long as homosexual activity was generally understood to express such hatred and contempt — particularly in societies where the dignity of the male was held to be of great importance — any such activity was to be rejected summarilas homosexual activity was generally understood to express such hatred and contempt — particularly in societies where the dignity of the male was held to be of great importance — any such activity was to be rejected summarily.

Furthermore (and this bears repeating) you will hear no support for the likes of Francis Phillips, or any other lay Catholic swimming against that particular tide, from the English bishops, if for no other reason that it might cause the faithful to call to mind an (at the moment) dormant issue: their continuing support for the Soho Masses, at which homoerotically active homosexuals (self - proclaimed as such) regularly, and some say blasphemously, receive the Sacrament of the Altar.

First, concerned about the influence of paganism upon the Roman Christians, Paul sees homosexual expression as a result of idolatry, but he does not claim that such practices are the cause of God's wrath.

The recommendation made by the United Church's Executive Council in 1973, if difficult to implement, is the appropriate stance: «It [the Executive Council] recommends to associations that in the instance of considering a stated homosexual's candidacy for ordination the issue should not be his / her homosexuality as such, but rather the candidate's total view of human sexuality and his / her understanding of the morality of its use.»

Contributing to his estrangement from Wagner was the Master's continual insinuation that, with corrupt friends such as Rée, Nietzsche must be homosexual.

We are on our way to the approval of homosexual conduct, despite the moral objections of most Americans, because the Court views such moral disapproval as nothing more than redneck bigotry.