GAY TRUTH

In the context of pornography , fantasy takes on a truly horrific sense as the term pornography is derived from the Greek word “ porneia :” a word often used in Greek translations of The Bible – meaning “illicit sexual intercourse , adultery, fornication, homosexuality, lesbianism, intercourse with animals…”  Then, in reality, when we watch pornography, the fantasy becomes material; we are physically and substantially bringing evil and depravity into the world; into our homes; and into our minds. How does this happen? It is my contention, that particular demonic entities are tied to pornography; and the attached sins of masturbation and sexual fantasy .  When we look at pornography, we seek out that which we have been fantasizing about: a particular actress ; a physical trait in the selected actress or actor; a certain sexual scenario. When found on the internet, the fantasy takes on a material shape. In the mind, the image on the screen and the memory of that image, encode

Fornication , a generic term for illicit sexual activity . In the Hebrew Bible , sexual misconduct includes seduction of a virgin, rape, sodomy, bestiality, incest, prostitution, and homosexual acts ( cf. Lev. 18; 19:20–22, 29; 20:10–21).  The specific sin of adultery tends to be treated separately from these offenses, perhaps because it related to marriage and was considered more serious, or at least in need of special legislation . Similarly, in the NT, almost any form of sexual activity outside the marriage relationship can be designated as fornication or “immorality” (cf. 1 Cor. 6:9; 2 Cor. 12:21; Eph. 5:5; Col. 3:5; 1 Thess. 4:3; 1 Tim. 1:10; Heb. 13:4; Jude 7). Efird, J. M. (2011). fornic ation. (M. A. Powell, Ed.)The HarperCollins Bible Dictionary (Revised and Updated). New York : HarperCollins. Related articles What Is Fornication? (rmhic.wordpress.com) How to Avoid Fornication (collinsolanrewaju.wordpress.com) Finding family connections without a search engin

The Bible says nothing specifically about the homosexual condition (despite the rather misleading RSV translation of 1 Cor. 6:9), but its condemnations of homosexual conduct are explicit. The scope of these strictures must, however, be carefully determined. Too often they have been used as tools of a homophobic polemic which has claimed too much. The exegesis of the Sodom and Gibeah stories (Gn. 19:1–25; Jdg. 19:13–20:48) is a good case in point. We must resist D. S. Bailey’s widely-quoted claim (quoted by Freedom2B, Metropolitan Community Church and others)  that the sin God punished on these occasions was a breach of hospitality etiquette without sexual overtones (it fails to explain adequately both the double usage of the word ‘know’ (yāḏa‘) and the reason behind the substitutionary offer of Lot’s daughters and the Levite’s concubine); but neither account amounts to a wholesale condemnation of all homosexual acts. On both occasions the sin condemned was attempted homosexual rape,