Chapter Six

RELIGION, TRANSGENDER AND HOMOSEXTUALITY

James Adeyemi Oluwatoyin Babalola, Toyin Ezekiel Olalere & Philemon Amanze

I. Introduction

Transgender and homosexuality are burning issues being discussed locally, nationally and
internationally at different fora. People’s comprehension of these concepts differs from place to
place as well as from one individual to the other. A major reason for these variations is the fact
that people do not study to differentiate the truth from falsehood. In the same way, many
‘believers’ accept whatever has been presented to them in the name of God, without, cross-
checking if these things are so.

This has become an increasing phenomenon among young people in our world today, It has
therefore become a necessity to look at the subject in light of religion. Transgender and
homosexuality has become legal in the constitution of so many countries of the world. Even
some Africans countries has decriminalized homosexuality, countries like: Angola, Botswana,
Mozambique, Lesotho, Republic of Seychelles. i This chapter brings to the surface a discuss on
the issue considering the Psychological, Social, Financial and of course the Religious view to it.

II. Defining the Terms- Religion, Transgender and Homosexuality

a. Religion

No single definition can be ascribed to religion, for religion is defined in differs way by different
people. Some see it as a belief in the Supernatural Being, some see it as a search for meaning and
existence, some also see it as an ethics, and many have different views about religion. Edward B
Taylor defined religion as a “belief in Spiritual Beings.” "By religion, then”, said James George
Frazer, “I understand a propitiation or conciliation of powers superior to man which are believed
to direct and control the course of nature and of human life." Paul Tillich defines it as "the state
of being grasped by an ultimate concern, a concern which qualifies all other concerns as
preliminary, and a concern that in itself provides the answer to the question of the meaning of
our existence."ii

Religion is an organized collection of belief systems, cultural systems, and world views that
relate humanity to spirituality and, sometimes, to moral values. Many religions have narratives,
symbols, traditions and sacred histories that are intended to give meaning to life or to explain the
origin of life or the Universe. They tend to derive morality, ethics, religious laws or a preferred
lifestyle from their ideas about the cosmos and human nature.iii

Many religions may have organized behaviours, clergy, a definition of what constitutes
adherence or membership, holy places, and scriptures. The practice of a religion may also
include rituals, sermons, commemoration or veneration of a deity, gods or goddesses, sacrifices,
festivals, feasts, trance, initiations, funerary services, matrimonial services, meditation, prayer,
music, art, dance, public service or other aspects of human culture. Religions may also contain
mythology.iv

Peculiar to the individual and corporate believe of the people, many denominations of religion
were formed. Examples of these are, Christianity Religion- these are the group of people who
follows Christ and holds their believe in the Godhead (the Trinity) of God, Islamic Religion-
these are followers of Allah and holds the belief that God is one and has no Son, we also have
the African Traditional Religion, Hinduism, Buddhism, and many more. Individuals believe
determines the denomination of religion he adheres to.

b. Transgender

The American Psychological Association (APA) defines Transgender as an umbrella term for
persons whose gender identity, gender expression or behavior does not conform to that typically
associated with the sex to which they were assigned at birth. Gender identity refers to a person’s
internal sense of being male, female or something else; gender expression refers to the way a
person communicates gender identity to others through behavior, clothing, hairstyles, and voice
or body characteristics.v

Gender identity and sexual orientation are not the same. Sexual orientation refers to an
individual’s enduring physical, romantic, and/or emotional attraction to another person, whereas
gender identity refers to one’s internal sense of being male, female, or something else. vi

Categories or Types of Transgender People

Many identities fall under the transgender umbrella. The term transsexual refers to people
whose gender identity is different from their assigned sex. Often, transsexual people alter or wish
to alter their bodies through hormones, surgery, and other means to make their bodies as
congruent as possible with their gender identities. This process of transition through medical
intervention is often referred to as sex or gender reassignment, but more recently is also referred
to as gender affirmation. People who were assigned female but identify and live as male and alter
or wish to alter their bodies through medical intervention to more closely resemble their gender
identity are known as transsexual men or transmen (also known as female-to-male or FTM).
Conversely, people who were assigned male, but identify and live as female and alter or wish to
alter their bodies through medical intervention to more closely resemble their gender identity are
known as transsexual women or transwomen (also known as male-to-female or MTF). Some
individuals, who transition from one gender to another, prefer to be referred to as a man or a
woman, rather than as transgender.vii
People who cross-dress wear clothing that is traditionally or stereotypically worn by another
gender in their culture. They vary in how completely they cross-dress, from one article of
clothing to fully cross-dressing. Those who cross-dress are usually comfortable with their
assigned sex and do not wish to change it. Cross-dressing is a form of gender expression and is
not necessarily tied to erotic activity. Cross-dressing is not indicative of sexual orientation. The
degree of societal acceptance for cross-dressing varies for males and females. In some cultures,
one gender may be given more latitude than another for wearing clothing associated with a
different gender.viii

The term drag queens, generally refers to men who dress as women for the purpose of
entertaining others at bars, clubs, or other events. The term drag kings, refers to women who
dress as men for the purpose of entertaining others at bars, clubs, or other events.ix

Genderqueer is a term that some people use who identifies their gender as falling outside the
binary constructs of “male” and “female.” They may define their gender as falling somewhere on
a continuum between male and female, or they may define it as wholly different from these
terms. They may also request that pronouns be used to refer to them that are neither masculine
nor feminine, such as “zie” instead of “he” or “she,” or “hir” instead of “his” or “her.” Some
genderqueer people do not identify as transgender.x

Other categories of transgender people include androgynous, multigendered, gender

nonconforming, third gender, and two-spirit people. Exact definitions of these terms vary
from person to person and may change over time, but often include a sense of blending or
alternating genders. Some people who use these terms to describe themselves see traditional,
binary concepts of gender as restrictive.xi

c. Homosexuality
The term “homosexuality” refers to the experience of exclusive or nearly exclusive erotic
preference for others of the same sex in fantasy and, characteristically, through realization of
sexual intimacy with others of the same sex. It can be conceptualized as desire, behavior, and
identity (although it is not always congruent within one person at any one time and so may
represent a source of personal conflict). Homosexual desire is the affective experience of same-
sex attraction. Homosexual behavior occurs when members of the same sex engage in sexual
activity. Homosexual identity represents the assumption of a self-label in which one
acknowledges the primacy of homosexual desire and behavior in his or her self-composition. In
contrast to homosexual identity, homosexual orientation reflects the affective experience of
primarily same-sex erotic desire beyond conscious control and outside the purview of historical
and social construction.xii
Homosexuality comes from the Greek word homos, meaning “the same.” it refers to attraction
between people who are of the same sex. It is a sexual orientation, as opposed to a gender identity
such as male, female, and non-binary. People who are homosexual could refer to themselves as gay,
lesbian, LGBTQ, queer, or a number of other terms.xiii
There are many different synonyms for “homosexuality,” as the term itself is outdated. The most
common synonym is “gay” or “lesbian.” Gay usually means a man being attracted to another man,
while lesbian means a woman is attracted to another woman. “Queer” is a broad term that refers to
someone who is not heterosexual (attracted to the opposite sex) or cisgender (having a gender
identity that corresponds with their assigned birth gender). “LGBTQ” is an acronym that stands for
lesbian, gay, bisexual, transgender, queer, and questioning. It usually defines a community of
individuals rather than a specific person.xiv

III. Christianity and Biblical view about transgender and Homosexuality

According to Scripture, when God created human beings, He created them “male and female”
and blessed their marital union (Genesis 1:26–28; 2:20–25). Later authors of Scripture
interpreted this twofold act of creation and blessing to entail moral norms such as the mutual
cultivation of intimacy between husband and wife and the prohibition of sexual immorality and
divorce (c.f., Matthew 19:4–9; Mark 10:5–12; 1 Corinthians 7:12–20; Hebrews 13:4). The
prophet Moses, Jesus the Messiah, and the apostle Paul are united in common witness to the
goodness of humanity’s biological complementarity and the moral norms that should govern
male-female sexual behavior.xv

Recent decades have witnessed the steady erosion of biblical moral norms governing sexual
behavior. As these norms regarding, among others, nonmarital sexual intercourse, homosexual
activity, marital fidelity, procreation, and divorce have given way in the broader culture to more
permissive understandings, new, more fundamental challenges have emerged to the very notion
of biological complementarianism itself. This “transgender moment,” as it has been called—in
which a person can select a gender identity at variance with their biological sex—requires a
biblical and theological appraisal.xvi

Genesis 1:26–31 is the record of God creating, blessing, and commanding humanity as male and
female. Humans are created in the “image of God” as male and female. The “image of God”
refers at least to the role of humanity over creation as representatives of the authority of God.
God’s blessing of humanity, like God’s other blessings throughout Genesis, pertains to
continuance, which in this case, means procreation. If humanity is meant to represent God over
the earth, then human beings must fill the earth. Hence, God’s first command to humanity is to
be fruitful and multiply. The creation of man as male and female makes human fruitfulness, and
by extension, the calling to act as God’s image possible.xvii

In all of this, the bodily aspect of maleness and femaleness is paramount. To be female and male
makes possible the ability to reproduce sexually. Even after the fall of humanity, reproductive
ability remains credited to God who created humans as male and female (Genesis 4:1), as does
humanity’s ongoing status as creations in God’s image (Genesis 5:1–3; 9:6). God’s creation of
humanity as male and female is, at least, because God intends for humans to reproduce.xviii
At most, God’s intention for humanity to be female and male may be related to human
incompleteness apart from a sexually differentiated other. Genesis 2:18–25describes the initial
relationship between woman and man with God’s recognition that “it is not good for the man to
be alone.” The “building” of woman from man leads man to recognize himself as male just as he
recognizes her as female. Until verse 23, the Hebrew for “man” is adam, related to the Hebrew
word for ground, adamah. “Man” is formed from the dust of the earth in Genesis 2:7 and is
named in relationship to the ground. After the creation of woman, ishshah, man is identified for
the first time as “ish,” for woman, ishshah, came out of man, ish. Man as male remains
incomplete without his biologically sexual other, without whom neither she nor he could be
known or know themselves as female and male. As many theologians since at least Karl Barth
have noted, God may intend humanity to be in His image as male and female together because it
makes humans necessarily relational beings who, not finding completeness apart from each
other, also realize their incompleteness apart from God. Our gendered bodies serve as
testimonies to our responsibility to live as God’s image and to our incompleteness in ourselves
individually.xix

The biblical recognition of two distinct human sexes, female and male, from the creation of
humanity as male and female in Genesis 1:26–27, is affirmed by Jesus in Matthew 19:4 and
Mark 10:6. The Old Testament also narrates the role that sin plays in corrupting human nature,
beginning in Genesis 3. The New Testament affirms this corruption of humanity even to the
extent of affecting sexual desires (Romans 1:18–32). There is not one aspect of being human or
the human experience that is unaffected by fallen-ness, including, but not limited to, biology,
reason, spirituality, self-identity, and the relations between all aspects of humanity. The
relationship with the Creator and the rest of creation, including other human beings, is also
affected by human fallen-ness. Salvation, found in Christ, includes a healing of the effects of
fallen-ness so that no aspect of being human or the human experience should be unaffected by
God’s redemption through the incarnate Lord.xx

One of the passage cited against transgender behavior is 1 Corinthians 6:9–11 where Paul lists a
series of “wrongdoers” who will not enter the kingdom of God including malakos
and arsenokoites. While the latter term denotes a homosexual as one who lies with a man as
with a woman, there is debate over the meaning of the first term, which can be translated “soft
one.” Most scholars believe it refers to the passive partner in a homosexual relationship,
with arsenokoites referring to the active partner. Some argue that malakos is a reference to
effeminate men or men who in some significant way play the part of a woman. Under this
interpretation, transgender behaviors like cross-dressing are condemned by Paul.
As malakos comes between two words for sexual wrongdoers, it is safer to assume sinful sexual
behavior is what Paul intends by this word rather than behaviors we might associate with
transgenderism.xxi
The Mosaic Law strongly condemns all homosexual activity. In addition to the prohibition of
male cult prostitutes (qedeshim) in Deuteronomy 23:17 (MT 18),12 the basic legislation
proscribing homosexual practice is found in Leviticus 18:22: “You shall not lie with a male
[zakar] as with a woman; it is an abomination.” Some modern translations (e.g., KJV and NIV)
render zakar as “man” or “mankind,” which could imply only an adult male, or the entire human
species, but the meaning of this term is clearly “male,”13 denoting all members of this gender
regardless of age. Thus the use of this term is a prohibition of all male to male sexual relations. xxii

Although the proscription in Leviticus 18 explicitly mentions only male homosexual relations,
this prohibition applies also to lesbian relationships. The masculine singular in Hebrew often
expresses gender inclusive situations, as for example, in the prohibitions of the seventh and tenth
commandments of the Decalogue. And so, it is reasonable to conclude that the legislation in
Leviticus 18 prohibits corresponding sexual offenses by females even when it addresses only
men.xxiii

Leviticus 18:22 and 20:13 reveal the underlying characterization of homosexual practice from
the divine perspective: God considers it to‘ebah “abomination.” This is the term used twice (in
the singular) specifically for homosexual practices, as noted above, and four more times in
Leviticus 18 (in the plural) to summarize all of the sexually-related sins (including
homosexuality) mentioned in this chapter (vv. 26, 27, 29, 30). These are the only occurrences of
the term in the book of Leviticus. The basic meaning of to‘ebah is an “abominable, detestable,
offensive thing.” The fact that among the list of specific prohibitions of sexual acts in Leviticus
18, the word to‘ebah is only mentioned with regard to homosexual intercourse, indicates the
degree of offensiveness associated with homosexual activity. Indeed, in the entire Pentateuch the
only forbidden sexual act to which the word to‘ebah is specifically attached is homosexual
intercourse. This, however, should not be taken to mean that God deals with the heterosexual
immoralities mentioned in this chapter with any less severity.xxiv

IV. Islam and Quran view about transgender and homosexuality

Specific explanation about transgender is not found in the al-Qur’an as a primary source in
Islam. However, if this problem is sought in the hadith, we will find a more specific explanation
on it. In this case, there are certain hadith we can find in the books of hadith, which especially
explain the transgender phenomenon. One of hadiths about it is hadith presented by Imam al-
Bukhārī in his work: “Ibn ‘Abbās r.a. said: Rasūlullāh (peace be upon him) cursed men who
resemble women and women who resemble men.” (Al-Bukhārī, 2002, p. 1485).xxv

Islam is a religion that contains moral doctrines that becomes guidance for its followers. All of
human conducts are acceptable as long as it does not contradict Islamic teachings. In the case of
transgender, Islam with its arguments from al-Quran, especially hadith, assertively forbade any
conducts that aimed to resemble the opposite sex, both in appearance and behaviours—in this
case in clothing, gait, and speech—much less transsexual or do sex reassignment surgery. It is
considered a clear violation of religion because they aimed to violate human nature and God's
provision. So, from the perspective of Islam, the punishment given to the perpetrators is exiling
them from their family and society, this is especially to anyone just do resembling. As for those
who have not only done resembling but also have deviant sexual activities, the punishment for
them is the same as adultery. It is done to prevent and avoid negative impacts from its
perpetrators.xxvi

It was narrated from Abu Hurairah: that the Messenger of Allah cursed women who imitate men
and men who imitate women. (Sunan Ibn Majah 3:9:1903).xxvii

Quran 7:80,81 says: “And [We had sent] Lot when he said to his people, "Do you commit such
immorality as no one has preceded you with from among the worlds? Indeed, you approach men
with desire, instead of women. Rather, you are a transgressing people." 27:55 says: “Do you
indeed approach men with desire instead of women? Rather, you are a people behaving
ignorantly."

Abu Dawud’s authoritative hadith collection records a report from Abdullah ibn Abbas:The
Prophet (peace be upon him) said: If you find anyone doing as Lot’s people did, kill the one who
does it, and the one to whom it is done (38:4447).xxviii

It is doubtful whether any passage of the Qur’an refers to lesbian acts though the condemnation
of women who commit indecency (4:15) is sometimes read this way. A few hadith warn women
against seeing or touching each other when naked.xxix

V. Demerit of Homosexuality and Transgender

Danger of Transgender

Transgender women are among the populations most heavily affected by HIV. Transgender
women are 49 times more likely to acquire HIV than all adults of reproductive age. An estimated
19% of transgender women are living with HIV (10). The impact of HIV on transgender men has
yet to be established.xxx

Evidence suggests that, in some settings, a significant proportion of young transgender women
engage in selling sex. This is often a result of social exclusion, economic vulnerability and
difficulty in finding employment. In El Salvador, close to 47% of transgender women reported
that their main income comes from selling sex. Selling sex has been significantly associated with
low levels of education, homelessness, drug use and a perceived lack of social support.xxxi

Exposure to transphobia is a mental health risk for transgender people and can result in increased
levels of depression and suicidal thoughts (24). In the United States, 46% of transgender men
and 41% of transgender women have attempted suicide. Prevalence of suicide attempts was
highest among those who are younger (25–27). Among transgender women living with HIV in
Mexico, 25.7% experienced suicidal thoughts, compared to 16.1% of men living with HIV and
16.7% of women living with HIV (28).xxxii

Danger of Homosexuality

In stark contrast to how little we know about the biological causes of homosexual attraction or
behavior, the body of knowledge about the biological consequences of engaging in homosexual
behavior is much more reliable. And while this body of knowledge is also growing rapidly, most
of the new data corroborates and elucidates in greater detail the findings of past research.
Homosexual behavior significantly increases the risk of serious health effects. Homosexual sex
is, by definition, risky sex.xxxiii Following are some risks associated with homosexuality.

A. Sexually Transmitted Diseases and Gay Sex

The first thing we know about the consequences of homosexual behavior is that it is associated
with and a significant cause of many serious sexually transmitted infectious diseases. One study
gave this grim summary of the situation:xxxiv

Throughout the 1970s and early 1980s homosexual men were known to be at
high risk of acquiring sexually transmitted diseases (STDs). In the 1980 Annual
Summary Report from the Centers for Disease Control, over half the reported
cases of infectious syphilis occurred in homosexual men. Gonorrhea, hepatitis A
and B, cytomegalovirus (CMV) infection, and anorectal warts also occurred
more commonly in homosexual men than in heterosexual men or women.
Intestinal or rectal infections with Shigella species, Entamoeba histolytica,
Giardia lamblia, and other enteric pathogens were hyperendemic among
homosexual men in many communities.... [Since the discovery of AIDS, the
rate] of many of these STDs has declined.... Homosexual men are reporting
fewer partners and less frequent sexual exposure. Despite these behavioral
changes and increased counseling about safer sexual practices, STDs remain a
major health problem among homosexual men.xxxv

A recent survey of unsafe sexual practices among homosexuals by Dr. John Diggs noted that
anal intercourse puts gay males at a heightened risk for anal cancer, hemorrhoids, anal fissures,
and anorectal trauma; parasitic and other intestinal infections are more common among those
who practice various forms of oral sex.xxxvi

Due to its very different construction and characteristics, the anus is a dangerous place for sexual
intercourse, while the vagina is a much safer receptacle for sexual penetration. Thus, "[t]he list of
diseases found with extraordinary frequency among male homosexual practitioners as a result of
anal sex is alarming: Anal Cancer, Chlamydia trachomatis, Cryptosporidium, Giardia lamblia,
Herpese simplex virus, Human immunodeficiency virus, Human papilloma virus, Isospora belli,
Microsporidia, Gonorrhea, Viral hepatitis types B & C, [and] syphilis.'' One study showed that
"85 percent of syphilis cases were among self-identified homosexual practitioners. ' Furthermore,
"syphilis among homosexual men is now at epidemic levels in San Francisco. ' Likewise, "so
many [intestinal] infections [result from gay sex] that a syndrome called 'the gay bowel' is
described in the medical literature." Human herpes virus 8 is a disease found exclusively in
homosexual men in America, and a form of cancer, Karposi's sarcoma, is found almost
exclusively in gay men. Thus, it is not surprising that the life-spans of male homosexuals and
bisexuals have been estimated to be up to twenty years shorter than heterosexuals. Lesbian sex
also involves a higher risk of transmission of sexual infections and of other health risks than in
heterosexual couples: "Bacterial vaginosis, Hepatitis B, [and] Hepatitis C ... were present in
much higher proportions among female homosexual practitioners .... In one study of women who
had sex only with women in the prior 12 months, 30 percent had bacterial vaginosis.' Both
lesbians and gay men exhibit much higher levels of "psychiatric illness, including depression,
drug abuse and suicide attempts," as many studies have confirmed. xxxvii HIV/AIDs is another
diseases that is seen to be more rampant among homosexual persons than the heterosexual.

B. Child Molestation and Homosexual Behavior

Homosexual behavior has other negative effects on society. One area of concern is the large and
disproportionate number of homosexual men and women who report having been sexually
molested as children or adolescents. Premature or traumatic sexualization is known to have
profound effects on the young victims. Thus, it is of grave significance that Diane Shrier and
Robert Johnson found that homosexually assaulted males later identified themselves as
homosexual seven times more often as the non-assaulted males. They also found that the mean
age of male sexual molestation victims was ten years old, with the range from four years to
sixteen years of age. Similarly, research with 942 nonclinical adults found that 46% of the gay
men reported homosexual molestation, compared to only 7% of the nonhomosexual population;
22% of the lesbians reported homosexual molestation, compared to 1% of heterosexual women.
We know that physical abuse can be transmitted from perpetrator to victim; those who were
victims of abuse as children seem to be at increased risk of engaging in that behavior when they
become adults: "Child maltreatment in its various forms seriously disrupts the development of
these psychological stages; when abuse and neglect occur during a stage, that building block is
likely to be derailed. Thus, it is estimated that the rate of transmission of abuse across
generations is about 40%. In one study of children who were sexual abusers, "[86%] of their
sample had been sexually maltreated, 43% had been physically maltreated, and 33% had been
emotionally maltreated."xxxviii

VI. Practical Cases

Case One: Man gives birth to baby boy in USxxxix

A transgender man, Trystan Reese has given birth to a baby boy in the United States of America.
Reese, from Portland, Oregon, was born female but started taking hormones about 10 years ago.
He stopped when he got pregnant and has now given birth to a son, Leo.

Reese suffered a miscarriage the last time he got pregnant and believed he had missed his chance
to have children of his own. Leo becomes the first biological child for Reese and his husband,
Biff Chaplow, who already have two adopted children.

“I would say it’s unique. I understand that people are not used to two men having a biological
child,” Reese told Fox News. “The moment he was born was just like a pure moment of bliss,
like the happiest moment of my life. To see the very beginning of Leo, of his life, was just like
amazing,” Mr Chaplow added.

The couple said their friends and family have supported their decision throughout but they have
received some backlash from people online.

Case two: Transgender woman put in male jail cell in Indonesiaxl

Indonesian rights groups have slammed police for placing a transgender woman in a jail cell with
a man, saying it underscored widespread discrimination in the world’s biggest Muslim majority
nation.
Social media influencer Millen Cyrus, 21, who has one million followers on Instagram, was
detained with a male friend on drug-possession charges in the capital Jakarta at the weekend.
Cyrus told local media this week that she hoped she would be moved from the male holding cell.
Authorities have since placed her in a solitary cell. But they defended the initial decision by
pointing to the suspect’s government identity card which said Cyrus was male.

“The perpetrator’s status was male as acknowledged in his identity card,” said Jakarta police
spokesman Yusri Yunus. “However, given the situation, (authorities) placed her in a special cell
alone.” The move sparked a backlash on social media and rights groups said it highlighted the
challenges faced by gay and transgender Indonesians.

Two years ago, police in the conservative province of Aceh made headlines when they publicly
humiliated a dozen transgender women by forcibly cutting their hair as they made the group
wear male clothing and speak in a masculine voice.

“We’re demanding that police respect the rights of suspects during investigations with non-
discriminatory and non-transphobic perspectives,” said Arus Pelangi at Indonesia’s Transgender
Network.
“Police discriminated against her gender identity … by placing (Cyrus) in a men’s detention
cell.” The Institute for Criminal Justice Reform (ICJR) said authorities need to do a better of job
of respecting transgender people.
“Authorities should have been able to see the vulnerability of a suspect,” said ICJR researcher
Maidina Rahmawati. “If they were confused about where to place (Cyrus), they should have
involved psychologists or Social workers who are able to assess (her) needs.”

Case study three: Seven months after changing to woman, father becomes man againxli
A father of two who transitioned to be a woman after eight years of marriage is transitioning
back to being a man after just seven months. James Cohen, 36, told his wife, Eirian, 36, that he
wanted to become a woman after claiming he’d hidden his gender secret since he was a child.
But James, who is now known as Jim by family and friends after ditching his female name, Kara,
has thrown out his blonde wig, dresses and high heels. Despite the couple’s marriage ending as a
result of Jimmy’s first transition, Eirian has stood by him every step of the way and claims the
pair are now best friends.

Jim, who now has short brown hair and a beard, has recently moved to Portugal with Eirian and
now lives with his two daughters and her new partner. The pair, from Leeds, who have been
subjected to online bullies are now trying to educate those who do not understand gender identity
issues. Eirian said: “It was a huge shock when James told me he wanted to be known as Kara.

“We’d forked out privately for him to have hormone treatment straight away so it was a shock
when, seven months later, he told me that he no longer wanted to look like a woman.

“He decided in July last year that he didn’t want to appear female any longer. He stopped
wearing his blonde wig, dresses and heels and instead grew a beard. “But I did my best to
support him; after all, we had eight happy years of marriage and two daughters, Electra, seven,
and Seren, eight, together. “Our girls had accepted that their daddy was turning a woman, we’ve
explained everything to them in a way they understand. They don’t mind if he had a beard or
wears a dress, kids aren’t born with prejudices, that’s something they learn. “I have done nothing
but support Jim from the start and despite being confused myself at first, I have accepted his
recent transition and have started calling him Jim.

“Jim is now the happiest he has ever been, he has no regrets about transitioning into a woman
and feels lighter for having explored his feminine side after keeping it repressed for all those
years. The pair have recently moved back in together at their home in Portugal and are bringing
the girls up together.
 VII. Conclusion

Considering what the Holy Scriptures says on the subject of transgender and homosexuality, it
will be quickly brought to the surface that it is not an acceptable practice by God. The Bible
made it clear that it is an abomination, and those who practice it the Quran and the Hadit says
they have committed transgression. The fact that some countries are constitutionalizing it does
not make it a practice that should be embraced and celebrated. The negative effect of it on those
who practice it is enough to synthesis us to return back to the original plan of God on gender and
sexual orientation.
References
i
https://www.globalcitizen.org/en/content/countries-legalized-same-sex-relationships-africa/
ii
Some Definitions of Religion, https://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln101/definitions.pdf
iii
Anna Pałczyńska, THE ORIGIN OF RELIGION AND THE WORLD’S MAJOR BELIEF SYSTEMS, 252 Retrieved.
27/9/2022
iv
Ibid.
v
American Psychological Association, Transgender People, Gender Identity and Gender Expression.
https://www.apa.org/topics/lgbtq/transgender#:~:text=Transgender%20is%20an%20umbrella%20term,they
%20were%20assigned%20at%20birth. Retrieved. 27/9/2022.
vi
Ibid
vii
Ibid
viii
Ibid
ix
Ibid
x
Ibid
xi
ibid
xii
Bertram J. Cohler, Phillip L. Hammack, Encyclopedia of Applied Psychology, 2004.
https://www.sciencedirect.com/topics/biochemistry-genetics-and-molecular-biology/homosexuality.
Retrieved. 22/9/2022
xiii
https://www.webmd.com/sex/what-is-homosexuality Retrieved. 24/9/2022
xiv
Ibid
xv
http://religiousinstitute.org/denom_statements/transgenderism-transsexuality-gender-identity/ Retrieved.
22/9/2022
xvi
Ibid
xvii
Ibd
xviii
Ibid
xix
Ibid
xx
Ibid
xxi
Ibid
xxii
An Understanding of the Biblical View on Homosexual Practice and Pastoral Care Seventh-day Adventist
Theological Seminary Position Paper, 5, https://www.andrews.edu/sem/about/statements/seminary-
statement-on-homosexuality-edited-8-17-jm-final.pdf Retrieved. 24/9/2022
xxiii
Ibid, 6
xxiv
Ibid, 6
xxv
Muh. Bahrul Afif, Islam And Transgender (A Study of Hadith about Transgender),
https://www.readcube.com/articles/10.15575%2Fijni.v7i2.6138 Retrieved. 27/9/2022
xxvi
Ibid
xxvii
https://wikiislam.net/wiki/Qur'an,_Hadith_and_Scholars:Homosexuality Retrieved. 27/9/2022
xxviii
https://theconversation.com/friday-essay-the-quran-the-bible-and-homosexuality-in-islam-61012
Retrieved. 27/9/2022
xxix
Ibid
xxx
The Gap Report 2014 https://www.unaids.org/sites/default/files/media_asset/08_Transgenderpeople.pdf
Retrieved. 22/9/2022
xxxi
Ibid
xxxii
Ibid
xxxiii
Lynn D. Wardle, The Biological Causes and Consequences of Homosexual Behavioral and Their Relevance for
Family Law Policies, 56 DePaul L. Rev. 997 (2007), 1016
xxxiv
Ibid
xxxv
Anne Rompalo & H. Hunter Handsfield, Overview of Sexually Transmitted Diseases in Homosexual Men, in
AIDS and Infections of Homosexual Men 3, 3 (Pearl Ma & Donald Armstrong eds., 2d ed. 1989) (citations
omitted).
xxxvi
John R. Diggs, Jr., Corporate Res. Council, The Health Risks of Gay Sex 2-4 (2002),
http://www.corporateresourcecouncil.org/white-papers/Health-Risks.pdf [hereinafter DioGs, HEALTH RISKS].
xxxvii
Lynn D. Wardle, The Biological Causes and Consequences of Homosexual Behavioral and Their Relevance
for Family Law Policies, 56 DePaul L. Rev. 997 (2007), 1017
xxxviii
Ibid 1022
xxxix
Ayodele (1 August 2017) Man gives birth to baby boy in US
http://punchng.com/man-gives-birth-to-baby-boy-in-us/
xl
Agency Report. (26 November 2020) https://punchng.com/transgender-woman-put-in-male-jail-cell-in-indonesia/?
utm_source=auto-read-also&utm_medium=web (June 15, 2021 accessed)
xli
Agency Report (15 February 2018). https://punchng.com/seven-months-after-changing-to-woman-father-becomes-
man-again/?utm_source=auto-read-also&utm_medium=web (June 15, 2021 Accessed).