text:
Talk:The Animatrix

Kid's Story
Is it worth noting on the page the large number of similarities between Kid's Story and the Perchance to Dream episode of Batman: The Animated Series? Specifically, the method of escape from the dream world is very similar -- both involve jumping off a building to commit suicide in order to wake up. —Preceding unsigned comment added by 70.254.192.52 (talk) 06:35, 30 January 2010 (UTC)
 * Not without a secondary source saying that. Connor Behan (talk) 23:58, 20 December 2016 (UTC)

Language
Isn't the Animatrix in languages other than Japanese? Should the other languages be added to the infobox?

Anime?
Is the Animatrix an anime? According to the Anime News Network encyclopedia, it is listed as an OAV. http://www.animenewsnetwork.com/encyclopedia/anime.php?id=1710 KyuuA4 10:20, 8 October 2006 (UTC)

Category: Studio 4°C
There is nothing in the body of the article to explain its inclusion in the category of Studio 4°C.

 * From IMDb: Studio 4°C (segments "Second Renaissance Part 1, The" "Second Renaissance Part 2, The", "Kid's Story", "Beyond" and "Detective Story") -Robixsmash (talk) 06:36, 9 December 2007 (UTC)

Text Criticism
The present version states that "The Animatrix is a collection of nine CG and anime shorts ...". Following the 'CG' link one learns that CG " ... was a French automobile maker"! So, what does 'CG' mean in the Animatrix context?

CG -> computer animation, problem solved, Fantasy ;-)
 * Actually cg=Computer graphics, with cgi special effects being Computer-generated imagery. Seeing as how the origional wording was "CG", I've changed the link to computer graphs. However, if you think computer animation works better, I have no objections to changing it back. All three articles appear to accredit themselves with their use in films and tv shows.

Some of these were on tv as well before Reloaded came out. I think it might have been MTV, I forget. Also, the 4 films that were "originally released on the series' official website" are still available ; I'm making a small note of it. --ScarletSpiderDave 07:14, 7 July 2006 (UTC)

Free downloads
The website won't allow me to download the four free preview videos of the animatrix from the website. The download and view options are there, but the download links just bring up the warner brothers website. Should that little note be removed? --Duckfootx 03:39, 12 April 2007 (UTC)

Very true, but the four free episodes are also preserved on FilePlanet in their previous high-quality resolution (640x272) in the QuickTime Movie (.mov) format. I was thinking that someone could put a link to that in the 'External Links' section of the article, or better yet, mention it in the 'Release' section as well. --Unsigned
 * It is unprofessional for an encyclopedia to direct content-seekers to a filesharing site. A production company giving away episodes is free to withdraw that offer at any time and that is clearly what happened when the original site went offline. I am generally not uptight about copyright and you will not see me campaign to rev-delete links to FilePlanet. But how is this in line with the manual of style? Connor Behan (talk) 23:58, 20 December 2016 (UTC)
 * Them taking the site offline doesn't mean that they intended to withdraw their offer for the free download of the movie - I guess it was just too costly to keep the site up / the download available on their site. Unless they concretely state that they reverse the free-download license for their movie (also not sure to what extent that's possible?) the links should stay up. And I don't think it's unprofessional - it's very useful for readers.
 * --Fixuture (talk) 12:12, 26 December 2016 (UTC)
 * Well yes, the site going offline doesn't send a clear message about their intention. But when they made that site in ~2003 and uploaded the episodes, it is highly unlikely that they included text releasing them under a free license, even a revokable one. The DVD for instance says "copyright Warner Bros, all rights reserved". Connor Behan (talk) 00:31, 27 December 2016 (UTC)
 * --Fixuture (talk) 12:12, 26 December 2016 (UTC)
 * Well yes, the site going offline doesn't send a clear message about their intention. But when they made that site in ~2003 and uploaded the episodes, it is highly unlikely that they included text releasing them under a free license, even a revokable one. The DVD for instance says "copyright Warner Bros, all rights reserved". Connor Behan (talk) 00:31, 27 December 2016 (UTC)

Merge
The individual parts of this are not notable in any way, so they belong here in the article. They are easily short enough to cut any long summaries down by a bit. TTN (talk) 20:18, 11 September 2008 (UTC)

Matriculated - alternate interpretation
This is just based on my observation of the film, but wasn't the conclusion of Matriculated more inclined toward the converted machine being unable to distinguish the "real" world from a virtual environment? One of the characters mentions in a brief dialog that machines cannot discern fantasy from reality, and that all environments are the same to them. In the conclusion, the converted machine is shown witnessing the brutal slaughter of his new allies in the real world, and I think it concludes that the virtual reality it was earlier exposed to is the more desirable environment, so it plugs itself and the female protagonist back in. I think she then dies as a result of her injuries, and the machine is faced with the realization that each environment is co-dependent -- when the female suffers an injury and dies in the real world, she perishes from the virtual world as well.

In the ending sequence, we see the machine sitting at the shore in place of the female protagonist. I've been trying to interpret this as best as I can, but I think this is simply indicating that the machine sympathizes with the humans' cause, and wants to convert other machines in their place. 72.150.233.141 (talk) 02:19, 26 May 2009 (UTC)

Self-substantiation
The definition of self-substantiation given: "removing oneself from the Matrix without external aid" doesn't really seem correct. I think that self-substantiation means the ability to leave an "image" of oneself in the Matrix while having a body in the real world as well. This seems to make more sense, because it's like leaving the substance of oneself behind in the Matrix and it explains why there is a funeral at the end: there's still a body left behind.58.178.30.184 (talk) 04:47, 1 July 2009 (UTC)
 * You mean letting a bidy in the Matrix and letting the mind/soul/whateva go the the body in the real world, so that the Matrix-death won't become real as usual?--85.180.9.7 (talk) 13:04, 8 October 2010 (UTC)

Order?
The order of the plot summaries here is odd. It's not DVD order. It's not (according to the article) cinema order. It's almost alphabetical order, except "Final Flight of the Osiris" is near the end. Is there a particular order this was meant to be in? —Preceding unsigned comment added by 98.232.11.50 (talk) 07:11, 1 January 2011 (UTC)

Influences
DM: Let me maybe twist the question a little bit, to look less at the audience’s side and more towards the creator’s side. We’ve talked about this before. I know that when you were working on Cowboy Bebop, it was more of a domestic product, and it ended up going abroad. When you were working on Samurai Champloo, I think you knew very early on that this was going to be a global show. Maybe you can tell me a little bit about how creating one versus the other is different. Dai Satō: A simple explanation would be this: A director named Shinichiro Watanabe created Animatrix after Cowboy Bebop. He said Cowboy Bebop gave him many ideas for Animatrix.

http://www.japansociety.org/otaku_unmasked --Gwern (contribs) 05:10 21 January 2012 (GMT)

The word 'animatrix'...
...itself has another meaning. It would mean "female animator" in Latin. Just a thought... --Arny (talk) 08:24, 9 June 2012 (UTC)
 * The word 'animatrix' could also be a portmanteau for 'anime' and 'matrix'. --Hu753 (talk) 08:25, 30 Jan 2018 (AEST)

The Second Renaissance
There is a lot of mention of "human allies" of robots, and the humans are repeatedly referred to as the "enemy human forces", almost as if the plot is written from the point of view of the machines. <blockquote]The robots and their defected human allies retaliate by declaring war on the rest of the world, and their armies advance in all directions... with many of their inhabitants being welcomed into the robots' sanctuary to join the ever growing population of the human allies with open arms. As the machines and their human allies advance into Eastern Europe... None of this is present in the actual Animatrix episode itself, there are no humans ever shown fighting alongside the robots, apart from the initial human supporters/sympathizers protesting and rioting after B1-66ER is destroyed. I note also that most of these sentences have citation needed tags, of which there are none. I propose for the parts referring to "human allies" to be re-written, unless anyone has any objections, or preferably some evidence. Feudonym (talk) 22:38, 6 May 2017 (UTC)
 * Before I modified the article, it does sound like it was written by a Zero-One supporter. Those 'human allies' in Part 2 of the Second Renaissance are actually prisoners of the machines. --Hu753 (talk) 18:58, 30 Jan 2018 (AEST)
 * The story is told from the perspective of the machines, it might be natural for it to be told here from their perspective as it would be a direct sourcing of information. In addition, I came to the talk page to discuss the comment that the machines advanced on Eastern Europe as this doesn't appear in the film and is speculation. The machines simply advance and the focus is rather on the machine-horse that appears like one of the Four Horsemen of the Apocalypse. Even the statement that they settled in the open desert of the Cradle of Civilization reads like an editorial as that's not stated either (the region is desert, that's all you can see). Note: I did add in the opening the direct observation that the story in this section of the film is told like the biblical Genesis creation myth as it is in fact told like a machine's version of Genesis using direct quotes and allusions to the end of each "day" in Genesis ("and it was good, for a time..."). These are direct observations from the film and I believe key to the aesthetic of the story and what, clearly, the writers were going for. (Other sections also feature information that breaks the 4th wall). JoeHenzi (talk) 08:55, 2 September 2023 (UTC)

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title: Talk:The Animatrix


text:
Glenview

Glenview as a place name may refer to:

Australia

 * Glenview, Queensland, a locality in the Sunshine Coast Region

Republic of Ireland

 * Glenview, Tallaght

New Zealand

 * Glenview, New Zealand, a suburb of Hamilton, New Zealand

United States

 * Glenview, California (disambiguation), several places
 * Glenview, Cook County, Illinois
 * Naval Air Station Glenview, an operational U.S. Naval Air Station from 1923 to 1995
 * Glenview, St. Clair County, Illinois
 * Glenview, Kentucky
 * Glenview (Stony Creek, Virginia), a historic house
 * Glenview Historic District (Memphis, Tennessee), listed on the National Register of Historic Places (NRHP) in Tennessee
 * John Bond Trevor House in Yonkers, New York, listed on the NRHP and sometimes known as Glenview

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Glenview


text:
Glareolidae

Glareolidae  is a family of birds in the wader suborder Lari. It contains two distinct groups, the pratincoles and the coursers. The atypical Egyptian plover (Pluvianus aegyptius), traditionally placed in this family, is now known to be only distantly related (basal of clade Charadrii).

The family contains 17 species in 4 genera.

Description
The feature that defines the family from the rest of the order is the bill, which is arched and has the nostrils at the base. The pratincoles have short legs, long pointed wings and long forked tails. They have a buoyant flight that allows them the unusual (for the order) hunting technique of taking their insect prey on the wing like swallows. The wings also allow for long migrations in some species. The coursers have long legs, which are used to run (giving the group its name). The wings are shorter and have a more sustained flight than that of the pratincoles.

Distribution and habitat
The pratincoles and coursers have an Old World distribution, occurring in southern Europe, Asia, Africa (including Madagascar), and Australia. The family is thought to have evolved in Africa, which is where the family achieves its greatest diversity, although fossils of the genus Glareola belonging to an extinct species Glareola neogena are known from the Middle Miocene of Europe, while of similar age is of the extinct Mioglareola gregaria also from European deposits. The older glareolid fossils are of the genus Paractiornis from the Lower Miocene of North America.

The fossil genera and species are: The coursers are typically found in open and arid environments such as deserts and scrub. The three-banded courser and bronze-winged courser are exceptions, being found in woodland and usually away from open land. The subfamily is usually also associated with lowland areas, although the Burchell's courser is found in southern Africa's Afro-alpine areas. The pratincoles are associated with wetlands, rivers, estuaries and other inland waterways. As with the coursers there are exceptions, particularly the black-winged pratincole which breeds and feeds on open steppes.
 * Boutersemia belgica G. Mayr and R. Smith, 2001 Early Oligocene of Belgium
 * Boutersemia parvula G. Mayr and R. Smith, 2001 Early Oligocene of Belgium
 * Paractiornis perpusillus Wetmore, 1930 Early Miocene of Nebraska
 * Mioglareola dolnicensis (Švec, 1980) Early Miocene of the Czech Republic
 * Mioglareola gregaria Ballmann, 1979 Early Miocene of the Czech Republic and Middle Miocene of Germany
 * Glareola neogena Ballmann, 1979 Middle Miocene of Germany
 * "Gallinago" veterior Jánossy, 1979 Early Pliocene of Hungary

Some species of pratincole are long-distance migrants. Shorter migrations include those of the Madagascar pratincole, which migrates from its breeding grounds in Madagascar to East Africa; in contrast the black-winged pratincole migrates from the steppes of Eastern Europe and Central Asia to West and Southern Africa. The migration, which can measure 10000 km in distance, is often undertaken as a single non-stop flight and is flown at high altitude. The coursers are not particularly migratory, although the cream-colored courser does migrate from the northern extremes of its range in the winter. The coursers are fairly nomadic, but do not undertake long-distance migrations.

Behaviour
The coursers are crepuscular and nocturnal in their habits, and are generally inconspicuous, particularly the woodland species. They are not as social as the highly gregarious and noisy pratincoles, some species of which may also be active at dawn and dusk.

Diet and feeding
Insects form the majority of the diet of the Glareolidae. The pratincoles forage mainly on the wing, but are able to take prey on the ground as well. They are opportunistic, and have been recorded attending herds of antelope to snatch insects flushed up by their movement, or even insects attracted to street lights. Swarming insects, such as locusts or termites, are particularly targeted. Coursers are exclusively terrestrial, and feed in a plover-like fashion, running, then stopping to scan for prey before moving on. Some species may dig for insects in soft soil with their bills. In addition to insects, coursers may also take molluscs and some seeds.

title: Glareolidae


text:
Glen Rock

Glen Rock or Glenrock may refer to:

Geology

 * Glen Rock (boulder) in Glen Rock, New Jersey

Australia

 * Glenrock, Queensland, a locality in the South Burnett Region, Queensland

United States

 * Glenrock, Nebraska, an unincorporated community in Nemaha County
 * Glen Rock, New Jersey, a borough in Bergen County
 * Glen Rock, Pennsylvania, a borough in York County
 * Glen Rock, Virginia, a neighborhood in Norfolk County
 * Glenrock, Wyoming, a town in Converse County

Railway stations

 * Glen Rock–Main Line station, on New Jersey Transit's Main Line
 * Glen Rock–Boro Hall station, on New Jersey Transit's Bergen County Line

title: Glen Rock


text:
Grand Junction

Grand Junction may refer to:

United States

 * Grand Junction, Colorado
 * Grand Junction Metropolitan Statistical Area, an alternate designation for Mesa County, Colorado
 * Grand Junction, Iowa
 * Grand Junction, Michigan
 * Grand Junction, Tennessee

United Kingdom

 * Grand Junction Isle, a small island in the River Thames

Rail

 * Grand Junction, Birmingham, a railway junction in Birmingham, England
 * Grand Junction Railroad and Depot Company, in the Boston, Massachusetts area
 * Grand Junction Railroad Bridge, across the Charles River
 * Grand Junction Railway, in England
 * Grand Junction Railway (Ontario), in Canada
 * Grand Junction station, a train station in Grand Junction, Colorado

Other

 * Grand Junction Canal, in England
 * Grand Junction Regional Airport, in Mesa County, Colorado
 * Grand Junction Road, through Adelaide, South Australia

Other

 * Grand Junction, an Australian country music band
 * Grand Junction Daily Sentinel, a daily newspaper in western Colorado
 * Grand Junction High School a public high school in Grand Junction, Colorado
 * Grand Junction Junior College, a campus of Colorado Mesa University in Grand Junction, Colorado
 * Grand Junction milkvetch, the common name for Astragalus linifolius, a species of flowering plant in the legume family
 * Grand Junction Rockies, a Pioneer League baseball team
 * Grand Junction Waterworks Company, a utility company supplying water to parts of London, England

title: Grand Junction


text:
Homosexuality and psychology

The field of psychology has extensively studied homosexuality as a human sexual orientation. The American Psychiatric Association listed homosexuality in the DSM-I in 1952 as a "sociopathic personality disturbance," but that classification came under scrutiny in research funded by the National Institute of Mental Health. That research and subsequent studies consistently failed to produce any empirical or scientific basis for regarding homosexuality as anything other than a natural and normal sexual orientation that is a healthy and positive expression of human sexuality. As a result of this scientific research, the American Psychiatric Association removed homosexuality from the DSM-II in 1973. Upon a thorough review of the scientific data, the American Psychological Association followed in 1975 and also called on all mental health professionals to take the lead in "removing the stigma of mental illness that has long been associated" with homosexuality. In 1993, the National Association of Social Workers adopted the same position as the American Psychiatric Association and the American Psychological Association, in recognition of scientific evidence. The World Health Organization, which listed homosexuality in the ICD-9 in 1977, removed homosexuality from the ICD-10 which was endorsed by the 43rd World Health Assembly on 17 May 1990.

The consensus of scientific research and clinical literature demonstrate that same-sex attractions, feelings, and behaviors are normal and positive variations of human sexuality. There is now a large body of scientific evidence that indicates that being gay, lesbian, or bisexual is compatible with normal mental health and social adjustment.

Historical background
The view of homosexuality as a psychological disorder has been seen in literature since research on homosexuality first began; however, psychology as a discipline has evolved over the years in its position on homosexuality. Current attitudes have their roots in religious, legal, and cultural underpinnings. Some Ancient Near Eastern communities, such as the Israelites, had strict codes forbidding homosexual activity, and when Christianity began, it adopted their Jewish predecessors attitudes surrounding homosexual activities. Among the New Testament authors Paul in particular is notable for his affirmation and reinforcement of such texts in his letters to nascent churches. Later, the Apostolic Fathers and their successors continued to speak against homosexual activity whenever they mentioned it in their writings. In the early Middle Ages the Christian Church ignored homosexuality in secular society; however, by the end of the 12th century, hostility towards homosexuality began to emerge and spread through Europe's secular and religious institutions. There were official expressions condemning the "unnatural" nature of homosexual behavior in the works of Thomas Aquinas and others. Until the 19th century, homosexual activity was referred to as "unnatural, crimes against nature", sodomy or buggery and was punishable by law, sometimes by death.

As people became more interested in discovering the causes of homosexuality, medicine and psychiatry began competing with the law and religion for jurisdiction. In the beginning of the 19th century, people began studying homosexuality scientifically. At this time, most theories regarded homosexuality as a disease, which had a great influence on how it was viewed culturally. There was a paradigm shift in the mid 20th century in psychiatric science in regards to theories of homosexuality. Psychiatrists began to believe homosexuality could be cured through therapy and freedom of self, and other theories about the genetic and hormonal origin of homosexuality were becoming accepted. There were variations of how homosexuality was viewed as pathological. Some early psychiatrists such as Sigmund Freud and Havelock Ellis adopted more tolerant stances on homosexuality. Freud and Ellis believed that homosexuality was not normal, but was "unavoidable" for some people. Alfred Kinsey's research and publications about homosexuality began the social and cultural shift away from viewing homosexuality as an abnormal condition. These shifting viewpoints in the psychological studies of homosexuality are evident in its placement in the first version of the Diagnostic Statistical Manual (DSM) in 1952, and subsequent change in 1973, in which the diagnosis of ego-dystonic homosexuality replaced the DSM-II category of "sexual orientation disturbance". However, it was not until 1987 in DSM-III-R that it was entirely dropped as a mental disorder.

A 2016 survey of the European Union Agency for Fundamental Rights found that many medical professionals in countries such as Bulgaria, Hungary, Italy, Latvia, Poland, Romania and Slovakia believe that homosexuality is a disease and that such interpretations continue to exist in professional materials. This goes against Council of Europe Recommendation 2010(5) which recommends that homosexuality not be treated as a disease. As of 2018, homosexuality was popularly considered a disease in Lebanon.

Freud and psychoanalysis
Sigmund Freud's views on homosexuality were complex. In his attempts to understand the causes and development of homosexuality, he first explained bisexuality as an "original libido endowment", by which he meant that all humans are born bisexual. He believed that the libido has a homosexual portion and a heterosexual portion, and through the course of development one wins out over the other.

Some other causes of homosexuality for which he advocated included an inverted Oedipus complex where individuals begin to identify with their mother and take themselves as a love object. This love of one's self is defined as narcissism, and Freud thought that people who were high in the trait of narcissism would be more likely to develop homosexuality because loving the same sex is like an extension of loving oneself.

Freud believed treatment of homosexuality was not successful because the individual does not want to give up their homosexual identity because it brings them pleasure. He used psychoanalysis and hypnotic suggestion as treatments, but showed little success. It was through this that Freud arrived at the conclusion that homosexuality was "nothing to be ashamed of, no vice, no degradation, it cannot be classified as an illness, but a variation of sexual function". He further stated that psychoanalysts "should not promise to abolish homosexuality and make normal heterosexuality take its place", as he had concluded in his own practice that attempts to change homosexual orientations were likely to be unsuccessful. While Freud himself may have come to a more accepting view of homosexuality, his legacy in the field of psychoanalysis, especially in the United States viewed homosexuality as negative, abnormal and caused by family and developmental issues. It was these views that significantly impacted the rationale for putting homosexuality in the first and second publications of the American Psychiatric Association's DSM, conceptualizing it as a mental disorder and further stigmatizing homosexuality in society.

Havelock Ellis
Havelock Ellis (1859–1939) was working as a teacher in Australia, when he had a revelation that he wanted to dedicate his life to exploring the issue of sexuality. He returned to London in 1879 and enrolled in St. Thomas's Hospital Medical School. He began to write, and in 1896 he co-authored Sexual Inversion with John Addington Symonds. The book was first published in German, and a year later it was translated into English. Their book explored homosexual relationships, and in a progressive approach for their time they refused to criminalize or pathologize the acts and emotions that were present in homosexual relationships.

Ellis disagreed with Freud on a few points regarding homosexuality, especially regarding its development. He argued that homosexuals do not have a clear cut Oedipus complex but they do have strong feelings of inadequacy, born of fears of failure, and may also be afraid of relations with women. Ellis argued that the restrictions of society contributed to the development of same-sex love. He believed that homosexuality is not something people are born with, but that at some point humans are all sexually indiscriminate, and then narrow down and choose which sex acts to stick with. According to Ellis, some people choose to engage in homosexuality, while others will choose heterosexuality. He proposed that being "exclusively homosexual" is to be deviant because the person is a member of a minority and therefore statistically unusual, but that society should accept that deviations from the "normal" were harmless, and maybe even valuable. Ellis believed that psychological problems arose not from homosexual acts alone, but when someone "psychologically harms himself by fearfully limiting his own sex behavior".

Ellis is often credited with coining the term homosexuality but in reality he despised the word because it conflated Latin and Greek roots and instead used the term invert in his published works. Soon after Sexual Inversion was published in England, it was banned as lewd and scandalous. Ellis argued that homosexuality was a characteristic of a minority, and was not acquired or a vice and was not curable. He advocated changing the laws to leave those who chose to practice homosexuality at peace, because at the time it was a punishable crime. He believed societal reform could occur, but only after the public was educated. His book became a landmark in the understanding of homosexuality.

Alfred Kinsey
Alfred Charles Kinsey (1894–1956) was a sexologist who founded the Institute for Sex Research, which is now known as the Kinsey Institute for Research in Sex, Gender and Reproduction. His explorations into different sexual practices originated from his study of the variations in mating practices among wasps. He developed the Kinsey Scale, which measures sexual orientation in ranges from 0 to 6 with 0 being exclusively heterosexual and 6 being exclusively homosexual. His findings indicated that there was great variability in sexual orientations. Kinsey published the books Sexual Behavior in the Human Male and Sexual Behavior in the Human Female, which brought him both fame and controversy. The prevailing approach to homosexuality at the time was to pathologize and attempt to change homosexuals. Kinsey's book demonstrated that homosexuality was more common than was assumed, suggesting that these behaviors are normal and part of a continuum of sexual behaviors.

The Diagnostic and Statistical Manual
The social, medical, and legal approach to homosexuality ultimately led to its inclusion in the first and second publications of the American Psychiatric Association's Diagnostic and Statistical Manual (DSM). This served to conceptualize homosexuality as a mental disorder and further stigmatize homosexuality in society. However, the evolution in scientific study and empirical data from Kinsey, Evelyn Hooker, and others confronted these beliefs, and by the 1970s psychiatrists and psychologists were radically altering their views on homosexuality. Tests such as the Rorschach, Thematic Apperception Test (TAT), and the Minnesota Multiphasic Personality Inventory (MMPI) indicated that homosexual men and women were not distinguishable from heterosexual men and women in functioning. These studies failed to support the previous assumptions that family dynamics, trauma, and gender identity were factors in the development of sexual orientation. Many psychologists have differing opinions about same-sex relationships. Some think that it is not healthy at all, some support it, and some cannot support it because of their own personal religious beliefs. Due to lack of supporting data, as well as exponentially increasing pressure from gay rights advocates, the board of directors for the American Psychiatric Association voted to declassify homosexuality as a mental disorder from the DSM-II in 1973, but the DSM retained a diagnosis that could be used for distress due to one's sexual orientation until the DSM-5 (2013).

Major areas of psychological research
Major psychological research into homosexuality is divided into five categories:
 * 1) What causes some people to be attracted to his or her own sex?
 * 2) What causes discrimination against people with a homosexual orientation and how can this be influenced?
 * 3) Does having a homosexual orientation affect one's health status, psychological functioning or general well-being?
 * 4) What determines successful adaptation to rejecting social climates? Why is homosexuality central to the identity of some people, but peripheral to the identity of others?
 * 5) How do the children of homosexual people develop?

Psychological research in these areas has always been important to counteracting prejudicial attitudes and actions, and to the gay and lesbian rights movement generally.

Causes of homosexuality
Although no single theory on the cause of sexual orientation has yet gained widespread support, scientists favor biologically based theories. There is considerably more evidence supporting nonsocial, biological causes of sexual orientation than social ones, especially for males.

Discrimination
Anti-gay attitudes and behaviors (sometimes called homophobia or heterosexism) have been objects of psychological research. Such research usually focuses on attitudes hostile to gay men, rather than attitudes hostile to lesbians. Anti-gay attitudes are often found in those who do not know gay people on a personal basis. There is also a high risk for anti-gay bias in psychotherapy with lesbian, gay, and bisexual clients. One study found that nearly half of its sample had been the victim of verbal or physical violence because of their sexual orientation, usually committed by men. Such victimization is related to higher levels of depression, anxiety, anger, and symptoms of post-traumatic stress. Through the 2015 U.S. Transgender Survey, which was conducted by the National Center for Transgender Equality, transgender people of color were found to face disproportionate discrimination because of their overlapping identities. These forms of discrimination included violence, unreasonable unemployment, unfair policing, and unfair medical treatment.

Research suggests that parents who respond negatively to their child's sexual orientation tended to have lower self-esteem and negative attitudes toward women, and that "negative feelings about homosexuality in parents - decreased the longer they were aware of their child's homosexuality".

In addition, while research has suggested that "families with a strong emphasis on traditional values implying the importance of religion, an emphasis on marriage and having children – were less accepting of homosexuality than were low-tradition families", emerging research suggests that this may not be universal. For example, recent research published in APA's Psychology of Religion & Spirituality journal by Chana Etengoff and Colette Daiute suggests that religious family members can alternatively use religious values and texts in support of their sexual minority relative. For example, a Catholic mother of a gay man shared that she focuses on "the greatest commandment of all, which is, love". Similarly, a Methodist mother referenced Jesus in her discussion of loving her gay son, as she said, "I look at Jesus' message of love and forgiveness and that we're friends by the blood, that I don't feel that people are condemned by the actions they have done." These religious values were similarly expressed by a father who is a member of the Church of Jesus Christ of Latter-day Saints who shared the following during his discussion of the biblical prohibition against homosexuality: "Your goal, your reason for being, should be to accept and to love and to lift up ... those in need no matter who they are".

Mental health issues
Psychological research in this area includes examining mental health issues (including stress, depression, or addictive behavior) faced by gay and lesbian people as a result of the difficulties they experience because of their sexual orientation, physical appearance issues, eating disorders, or gender atypical behavior.
 * Psychiatric disorders: in a Dutch study, gay men reported significantly higher rates of mood and anxiety disorders than straight men, and lesbians were significantly more likely to experience depression (but not other mood or anxiety disorders) than straight women. A research paper from the American Journal of Community Psychology states that individuals who face multiple forms of oppression tend to find their hardships more difficult to manage. In this study, it is noted that LGBTQ+ people who are disabled have reported struggling more with their oppressed statuses.
 * Physical appearance and eating disorders: gay men tend to be more concerned about their physical appearance than straight men. Lesbian women are at a lower risk for eating disorders than heterosexual women.
 * Gender atypical behavior: while this is not a disorder, gay men may face difficulties due to being more likely to display gender atypical behavior than heterosexual men. The difference is less pronounced between lesbians and straight women.
 * Minority stress: stress caused from a sexual stigma, manifested as prejudice and discrimination, is a major source of stress for people with a homosexual orientation. Sexual-minority affirming groups and gay peer groups help counteract and buffer minority stress.
 * Ego-dystonic sexual orientation: conflict between religious identity and sexual orientation can cause severe stress, causing some people to want to change their sexual orientation. Sexual orientation identity exploration can help individuals evaluate the reasons behind the desire to change and help them resolve the conflict between their religious and sexual identity, either through sexual orientation identity reconstruction or affirmation therapies. Ego-dystonic sexual orientation is a disorder where a person wishes their sexual orientation were different because of associated psychological and behavioral disorders.
 * Sexual relationship disorder: people with a homosexual orientation in mixed-orientation marriages may struggle with the fear of the loss of their marriage. Sexual relationship disorder is a disorder where the gender identity or sexual orientation of one of the partners interferes with maintaining or forming of a relationship.

Suicide
The likelihood of suicide attempts is higher in both gay males and lesbians, as well as bisexual individuals of both sexes, when compared to their heterosexual counterparts. The trend of having a higher incident rate among females encompasses lesbians or bisexual females; when compared with homosexual or bisexual males, lesbians are more likely to attempt suicide.

Studies dispute the exact difference in suicide rate compared to heterosexuals with a minimum of 0.8–1.1 times more likely for females and 1.5–2.5 times more likely for males. The higher figures reach 4.6 times more likely in females and 14.6 times more likely in males.

Race and age play a factor in the increased risk. The highest ratios for males are attributed to young Caucasians. By the age of 25, their risk is more than halved; however, the risk for black gay males at that age steadily increases to 8.6 times more likely. Over a lifetime, the increased likelihoods are 5.7 times for white and 12.8 for black gay and bisexual males. Lesbian and bisexual females have the opposite trend, with fewer attempts during the teenager years compared to heterosexual females. Through a lifetime, the likelihood for Caucasian females is nearly triple that of their heterosexual counterparts; however, for black females there is minimal change (less than 0.1 to 0.3 difference), with heterosexual black females having a slightly higher risk throughout most of the age-based study.

Gay and lesbian youth who attempt suicide are disproportionately subject to anti-gay attitudes, often have fewer skills for coping with discrimination, isolation, and loneliness, and were more likely to experience family rejection than those who do not attempt suicide. Another study found that gay and bisexual youth who attempted suicide had more feminine gender roles, adopted a non-heterosexual identity at a young age and were more likely than peers to report sexual abuse, drug abuse, and arrests for misconduct. One study found that same-sex sexual behavior, but not homosexual attraction or homosexual identity, was significantly predictive of suicide among Norwegian adolescents.

Government policies have been found to mediate this relationship by legislating structural stigma. One study using cross-country data from 1991 to 2017 for 36 OECD countries established that same-sex marriage legalization is associated with a decline in youth suicide of 1.191 deaths per 100,000 youth, with the impact more pronounced for male youth relative to female youth. Another study of nationwide data from across the United States from January 1999 to December 2015 revealed that same-sex marriage is associated with a significant reduction in the rate of attempted suicide among children, with the effect being concentrated among children of a minority sexual orientation, resulting in about 134,000 fewer children attempting suicide each year in the United States.

Sexual orientation identity development

 * Coming out: many gay, lesbian and bisexual people go through a "coming out" experience at some point in their lives. Psychologists often say this process includes several stages "in which there is an awareness of being different from peers ('sensitization'), and in which people start to question their sexual identity ('identity confusion'). Subsequently, they start to explore practically the option of being gay, lesbian or bisexual and learn to deal with the stigma ('identity assumption'). In the final stage, they integrate their sexual desires into a positive understanding of self ('commitment')." However, the process is not always linear and it may differ for lesbians, gay men and bisexual individuals.
 * Different degrees of coming out: one study found that gay men are more likely to be out to friends and siblings than to co-workers, parents, and more distant relatives.
 * Coming out and well-being: same-sex couples who are openly gay are more satisfied in their relationships. For women who self-identify as lesbian, the more people know about her sexual orientation, the less anxiety, more positive affectivity, and greater self-esteem she has.
 * Rejection of gay identity: various studies report that for some religious people, rejecting a gay identity appears to relieve the distress caused by conflicts between religious values and sexual orientation.   After reviewing the research, Judith Glassgold, chair of the American Psychological Association sexuality task force, said some people are content in denying a gay identity and "there is no clear evidence of harm".

Fluidity of sexual orientation
Often, sexual orientation and sexual orientation identity are not distinguished, which can impact accurately assessing sexual identity and whether or not sexual orientation is able to change; sexual orientation identity can change throughout an individual's life, and may or may not align with biological sex, sexual behavior or actual sexual orientation. Sexual orientation is stable and unlikely to change for the vast majority of people, but some research indicates that some people may experience change in their sexual orientation, and this is more likely for women than for men.
 * The American Psychological Association distinguishes between sexual orientation (an innate attraction) and sexual orientation identity (which may change at any point in a person's life).
 * The American Psychological Association distinguishes between sexual orientation (an innate attraction) and sexual orientation identity (which may change at any point in a person's life).
 * The American Psychological Association distinguishes between sexual orientation (an innate attraction) and sexual orientation identity (which may change at any point in a person's life).

In a statement issued jointly with other major American medical organizations, the American Psychological Association states that "different people realize at different points in their lives that they are heterosexual, gay, lesbian, or bisexual". A 2007 report from the Centre for Addiction and Mental Health states that, "For some people, sexual orientation is continuous and fixed throughout their lives. For others, sexual orientation may be fluid and change over time". Lisa Diamond's study "Female bisexuality from adolescence to adulthood" suggests that there is "considerable fluidity in bisexual, unlabeled, and lesbian women's attractions, behaviors, and identities".

Parenting
LGBT parenting is the parenting of children by lesbian, gay, bisexual, and transgender (LGBT) people, as either biological or non-biological parents. Gay men have options which include "foster care, variations of domestic and international adoption, diverse forms of surrogacy (whether "traditional" or gestational), and kinship arrangements, wherein they might coparent with a woman or women with whom they are intimately but not sexually involved". LGBT parents can also include single parents; to a lesser extent, the term sometimes refers to parents of LGBT children.

In the 2000 U.S. Census, 33% of female same-sex couple households and 22% of male same-sex couple households reported at least one child under eighteen living in their home. Some children do not know they have an LGBT parent; coming out issues vary and some parents may never come out to their children. Adoption by LGBT couples and LGBT parenting in general may be controversial in some countries. In January 2008, the European Court of Human Rights ruled that same-sex couples have the right to adopt a child. In the U.S., LGBT people can legally adopt, as individuals, in all fifty states.

Although it is sometimes asserted in policy debates that heterosexual couples are inherently better parents than same-sex couples, or that the children of lesbian or gay parents fare worse than children raised by heterosexual parents, those assertions are not supported by scientific research literature. There is ample evidence to show that children raised by same-gender parents fare as well as those raised by heterosexual parents. Much research has documented the lack of correlation between parents' sexual orientation and any measure of a child's emotional, psychosocial, and behavioral adjustment. These data have demonstrated no risk to children as a result of growing up in a family with one or more gay parents. No research supports the widely held conviction that the gender of parents influences the well-being of the child. If gay, lesbian, or bisexual parents were inherently less capable than otherwise comparable heterosexual parents, their children would present more poorly regardless of the type of sample; this pattern has not been observed.

Professor Judith Stacey of New York University, stated: "Rarely is there as much consensus in any area of social science as in the case of gay parenting, which is why the American Academy of Pediatrics and all of the major professional organizations with expertise in child welfare have issued reports and resolutions in support of gay and lesbian parental rights". These organizations include the American Academy of Pediatrics, the American Academy of Child and Adolescent Psychiatry, the American Psychiatric Association, the American Psychological Association, the American Psychoanalytic Association, the National Association of Social Workers, the Child Welfare League of America, the North American Council on Adoptable Children, and the Canadian Psychological Association (CPA). The CPA is concerned that some persons and institutions are misinterpreting the findings of psychological research to support their positions, when their positions are more accurately based on other systems of belief or values.

The vast majority of families in the United States today are not the "middle-class family with a bread-winning father and a stay-at-home mother, married to each other and raising their biological children" that has been viewed as the norm. Since the end of the 1980s, it has been well established that children and adolescents can adjust just as well in nontraditional settings as in traditional settings.

Psychotherapy
Most people with a homosexual orientation who seek psychotherapy do so for the same reasons as straight people (stress, relationship difficulties, difficulty adjusting to social or work situations, etc.); their sexual orientation may be of primary, incidental, or no importance to their issues and treatment. Regardless of the issue for which psychotherapy is sought, there is a high risk of anti-gay bias being directed at non-heterosexual clients.

Relationship counseling
Most relationship issues are shared equally among couples regardless of sexual orientation, but LGBT clients additionally have to deal with homophobia, heterosexism, and other societal oppressions. Individuals may also be at different stages in the coming out process. Often, same-sex couples do not have as many role models for successful relationships as opposite-sex couples. There may be issues with gender-role socialization that does not affect opposite-sex couples.

A significant number of men and women experience conflict surrounding homosexual expression within a mixed-orientation marriage. Therapy may include helping the client feel more comfortable and accepting of same-sex feelings and to explore ways of incorporating same-sex and opposite-sex feelings into life patterns. Although a strong homosexual identity was associated with difficulties in marital satisfaction, viewing the same-sex activities as compulsive facilitated commitment to the marriage and to monogamy.

Gay affirmative psychotherapy
Gay affirmative psychotherapy is a form of psychotherapy for gay, lesbian, and bisexual clients which encourages them to accept their sexual orientation, and does not attempt to change their sexual orientation to heterosexual, or to eliminate or diminish their same-sex desires and behaviors. The American Psychological Association (APA) and the British Psychological Society offer guidelines and materials for gay affirmative psychotherapy. Practitioners of gay affirmative psychotherapy state that homosexuality or bisexuality is not a mental illness, and that embracing and affirming gay identity can be a key component to recovery from other mental illnesses or substance abuse. Some people may find neither gay affirmative therapy nor conversion therapy appropriate, however. Clients whose religious beliefs are inconsistent with homosexual behavior may require some other method of integrating their conflicting religious and sexual selves.

Sexual orientation identity exploration
The American Psychological Association recommends that if a client wants treatment to change their sexual orientation, the therapist should explore the reasons behind the desire, without favoring any particular outcome. The therapist should neither promote nor reject the idea of celibacy, but help the client come to their own decisions by evaluating the reasons behind the patient's goals. One example of sexual orientation identity exploration is sexual identity therapy.

After exploration, a patient may proceed with sexual orientation identity reconstruction, which helps a patient reconstruct sexual orientation identity. Psychotherapy, support groups, and life events can influence identity development; similarly, self-awareness, self-conception, and identity may evolve during treatment. It can change sexual orientation identity (private and public identification, and group belonging), emotional adjustment (self-stigma and shame reduction), and personal beliefs, values and norms (change of religious and moral belief, behavior and motivation). Some therapies include "gender wholeness therapy".

The American Psychiatric Association states in their official statement release on the matter: "The potential risks of 'reparative therapy' are great and include depression, anxiety, and self-destructive behavior, since therapist alignment with societal prejudices against homosexuality may reinforce self-hatred already experienced by the patient. Many patients who have undergone 'reparative therapy' relate that they were inaccurately told that homosexuals are lonely, unhappy individuals who never achieve acceptance or satisfaction. The possibility that the person might achieve happiness and satisfying interpersonal relationships as a gay man or lesbian are not presented, nor are alternative approaches to dealing with the effects of societal stigmatization discussed. APA recognizes that in the course of ongoing psychiatric treatment, there may be appropriate clinical indications for attempting to change sexual behaviors."

The American Psychological Association aligns with this in a resolution: it "urges all mental health professionals to take the lead in removing the stigma of mental illness that has long been associated with homosexual orientation" and "Therefore be it further resolved that the American Psychological Association opposes portrayals of lesbian, gay, and bisexual youth and adults as mentally ill due to their sexual orientation and supports the dissemination of accurate information about sexual orientation, and mental health, and appropriate interventions in order to counteract bias that is based in ignorance or unfounded beliefs about sexual orientation."

The American Academy of Pediatrics advises lesbian, gay, gynandromorphophilic, and bisexual teenagers struggling with their sexuality: "You are normal. Homosexuality is not a mental disorder. All of the major medical organizations, including The American Psychiatric Association, The American Psychological Association, and the American Academy of Pediatrics agree that homosexuality is not an illness or disorder, but a form of sexual expression. No one knows what causes a person to be gay, bisexual, or straight. There probably are a number of factors. Some may be biological. Others may be psychological. The reasons can vary from one person to another. The fact is, you do not choose to be gay, bisexual, or straight."

Developments in individual psychology
In contemporary Adlerian thought, homosexuals are not considered within the problematic discourse of the "failures of life". Christopher Shelley, an Adlerian psychotherapist, published a volume of essays in 1998 that feature Freudian, (post)Jungian and Adlerian contributions that demonstrate affirmative shifts in the depth psychologies. These shifts show how depth psychology can be utilized to support rather than pathologize gay and lesbian psychotherapy clients. The Journal of Individual Psychology, the English language flagship publication of Adlerian psychology, released a volume in the summer of 2008 that reviews and corrects Adler's previously held beliefs on the homosexual community.

title: Homosexuality and psychology


text:
Slappy

Slappy is the second EP by American rock band Green Day. It was released in 1990 through Lookout! Records. Upon its release, several different colors of vinyl were available in limited quantities. Frontman and guitarist Billie Joe Armstrong cited the extended play as the one on which Green Day began to find its sound. The dog on the cover was known as Mickey. "Slappy" was a nickname given to him by bassist Mike Dirnt's friend Jason Relva (the subject of Green Day's later song J.A.R.). The EP includes one cover, "Knowledge", which was originally by influential California punk band Operation Ivy. All four tracks were later included on the compilation album 1,039/Smoothed Out Slappy Hours in 1991.

Liner notes
Recorded in a few hours on April 20, 1990, at Art of Ears Studio with Andro Engineering and mixed April 23 in a few more hours. Produced by Andro and Green Day. Mastered by John Golden at K-Disc, Hollywood. Front cover photo by Al Sobrante, back Sean Hughes Layout and "Green Day Bitz" by Aaron Cometbus. Green Day's 39/Smooth L.P. and 1,000 Hours E.P. were also available on Lookout.

Album information
"Paper Lanterns" was a popular Green Day song and a live staple for many years and was brought back for the 2010 leg of the 21st Century Breakdown World Tour. "Why Do You Want Him?" was the first song Armstrong wrote, back when he was fourteen. He expressed in a 2010 interview that contrary to the common belief, the song is not about his stepfather. The title "409 in Your Coffeemaker" is taken from a prank Armstrong pulled on his teacher. The prank was that he put some Clorox cleaner in his teacher’s coffeemaker, and it was known as Formula 409, hence the name of the song. It was later re-recorded during the Dookie (1994) sessions, and was released as a B-Side on the "Basket Case" CD single in the United Kingdom. "Knowledge" was originally performed by Operation Ivy for their 1989 album Energy. Green Day still performs the song live, often inviting fans onstage to play the band members' instruments for them during the performance of the song.

All four tracks from Slappy were included on the compilation album 1,039/Smoothed Out Slappy Hours in 1991. Slappy remained in print until August 2005, when Green Day removed its catalog from Lookout! Records.

Since March 24, 2009, Slappy (along with 1,000 Hours) has been back in print as a bonus to the vinyl reissue of the 39/Smooth (1990) album. However, a possible error may have been made as Slappy's artwork is now tinted pink instead of dark red.

Personnel

 * Billie Joe Armstrong — lead vocals, guitar
 * Mike Dirnt — bass, backing vocals
 * John Kiffmeyer — drums
 * Aaron Cometbus — backing vocals, "teeth" on "Knowledge"

title: Slappy


text:
True Cross

The True Cross is said to be the real cross that Jesus of Nazareth was crucified on, according to Christian tradition.

It is related by numerous historical accounts and legends that Helena, the mother of Roman Emperor Constantine the Great, recovered the True Cross at the Holy Sepulchre in Jerusalem, when she travelled to the Holy Land in the years 326–328. The late 4th-century historians Gelasius of Caesarea and Tyrannius Rufinus wrote that while she was there, she discovered the hiding place of three crosses that were believed to have been used at the crucifixion of Jesus and the two thieves, Dismas and Gestas, who were executed with him. To one cross was affixed the titulus bearing Jesus' name, but according to Rufinus, Helena was unsure of its legitimacy until a miracle revealed that this was the True Cross. This event is celebrated on the liturgical calendar as the Feast of the Exaltation of the Cross (Roodmas) by the Oriental Orthodox, Eastern Orthodox, Persian, Roman Catholic, Lutheran, and Anglican churches.

The Roman Catholic Church, Eastern Orthodox Church, Oriental Orthodox Church, and the Church of the East all claim to possess relics of the True Cross as objects of veneration. Historians generally dispute the authenticity of the relics, as do Protestant and other Christian churches, who do not hold them in high regard.

The Golden Legend
In the Latin-speaking traditions of Western Europe, the story of the pre-Christian origins of the True Cross was well established by the 13th century when, in 1260, it was recorded by Jacobus de Voragine, Bishop of Genoa, in the Golden Legend.

The Golden Legend contains several versions of the origin of the True Cross. In The Life of Adam, Voragine writes that the True Cross came from three trees which grew from three seeds from the "Tree of Mercy" which Seth collected and planted in the mouth of Adam's corpse.

In another account contained in "Of the Invention of the Holy Cross", Voragine writes that the True Cross came from a tree that grew from part of the Tree of Knowledge of Good and Evil, "the tree that Adam ate of", that Seth planted on Adam's grave where it "endured there unto the time of Solomon". Alternatively, it reached Solomon via Moses, who used it as the staff of Moses, and David, who planted it at Jerusalem. It was felled by Solomon to be a beam in his temple but not found suitable in the end.

After many centuries, the tree was cut down and the wood used to build a bridge over which the Queen of Sheba passed on her journey to meet Solomon. So struck was she by the portent contained in the timber of the bridge that she fell on her knees and revered it. On her visit to Solomon, she told him that a piece of wood from the bridge would bring about the replacement of God's covenant with the Jewish people by a new order. Solomon, fearing the eventual destruction of his people, had the timber buried.

After fourteen generations, the wood taken from the bridge was fashioned into the Cross used to crucify Jesus Christ. Voragine then goes on to describe its rediscovery by Helena, mother of the Emperor Constantine.

In the Late Middle Ages and Early Renaissance, there was wide general acceptance of the account of the cross's history as presented by Voragine. This general acceptance is displayed in numerous artworks on the subject, culminating in one of the most famous fresco cycles of the Renaissance, the Legend of the True Cross by Piero della Francesca, which he painted on the walls of the chancel of the Church of San Francesco in Arezzo between 1452 and 1466, faithfully reproducing the episodes of The Golden Legend.

Eastern Christianity
According to the sacred tradition of the Eastern Orthodox Church the True Cross was made from three different types of wood: cedar, pine and cypress. This is an allusion to : "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box [cypress] together to beautify the place of my sanctuary, and I will make the place of my feet glorious." The link between this verse and the crucifixion lies in the words "the place of my feet", which is interpreted as referring to the footrest (suppedāneum) on which Jesus' feet were nailed and which appears on the Orthodox cross. (Compare with the Jewish concepts of the Ark of the Covenant or the Jerusalem Temple as being God's footstool, and the prescribed Three Pilgrimage Festivals, in Hebrew aliya la-regel, lit. ascending to the foot).

Tradition of Lot's triple tree
A further tradition holds that these three trees from which the True Cross was constructed grew together in one spot. A traditional Orthodox icon depicts Lot, the nephew of Abraham, watering the trees. According to tradition, these trees were used to construct the Temple in Jerusalem ("to beautify the place of my sanctuary"). Later, during Herod's reconstruction of the Temple, the wood from these trees was removed from the Temple and discarded, eventually being used to construct the cross on which Jesus was crucified ("and I will make the place of my feet glorious").

Eusebius
The Life of Constantine by Eusebius of Caesarea (died 339) is the earliest and main historical source on the rediscovery of the Tomb of Jesus and the construction of the first church at the site, but does not mention anything concerning the True Cross. Eusebius describes how the site of the Holy Sepulchre, once a site of veneration for the early Christian Church in Jerusalem, had been covered over with earth and a temple of Venus had been built on top. Although Eusebius does not say as much, this would probably have been done as part of Hadrian's reconstruction of Jerusalem as a new pagan city, Aelia Capitolina, after 130, following the destruction of the formerly Jewish city at the end of the Jewish Revolt in the year 70, and in connection with Bar Kokhba's revolt of 132–135. Following his conversion to Christianity, Emperor Constantine ordered in about 325–326 that the site be uncovered and instructed Macarius, Bishop of Jerusalem, to build a church on the site. Eusebius' work contains details about the demolition of the pagan temple and the erection of the church, but does not mention anywhere the finding of the True Cross.

Socrates Scholasticus
In his Ecclesiastical History, nearly a century after Eusebius, Socrates Scholasticus (born c. 380) gives a description of the discovery later repeated by Sozomen and Theodoret. In it he describes how Helena Augusta, Constantine's aged mother, had the pagan temple destroyed and the Sepulchre uncovered, whereupon three crosses, the titulus, and the nails from Jesus's crucifixion were uncovered as well. In Socrates's version of the story, Macarius had the three crosses placed in turn on a deathly ill woman. This woman recovered at the touch of the third cross, which was taken as a sign that this was the cross of Christ, the new Christian symbol. Socrates also reports that, having also found the cross's nails, Helena sent these to Constantinople, where they were incorporated into the emperor's helmet and the bridle of his horse.

Sozomen
In his Ecclesiastical History, Sozomen (died c. 450) gives essentially the same version as Socrates. Without further attribution, he also adds that it was said that the location of the Sepulchre was "disclosed by a Hebrew who dwelt in the East and who derived his information from some documents which had come to him by paternal inheritance"—although Sozomen himself disputes this account—so that a dead person was also revived by the touch of the Cross. Later popular versions of this story state that the Jew who assisted Helena was named Jude  or Judas but later converted to Christianity and took the name Kyriakos.

Theodoret
Theodoret (died c. 457) in his Ecclesiastical History Chapter xvii gives what would become the standard version of the finding of the True Cross: "When the empress beheld the place where the Saviour suffered, she immediately ordered the idolatrous temple, which had been there erected, to be destroyed, and the very earth on which it stood to be removed. When the tomb, which had been so long concealed, was discovered, three crosses were seen buried near the Lord's sepulchre. All held it as certain that one of these crosses was that of our Lord Jesus Christ, and that the other two were those of the thieves who were crucified with Him. Yet they could not discern to which of the three the Body of the Lord had been brought nigh, and which had received the outpouring of His precious Blood. But the wise and holy Macarius, the president of the city, resolved this question in the following manner. He caused a lady of rank, who had been long suffering from disease, to be touched by each of the crosses, with earnest prayer, and thus discerned the virtue residing in that of the Saviour. For the instant this cross was brought near the lady, it expelled the sore disease, and made her whole."

With the Cross were also found the Holy Nails, which Helena took with her back to Constantinople. According to Theodoret, "She had part of the cross of our Saviour conveyed to the palace. The rest was enclosed in a covering of silver, and committed to the care of the bishop of the city, whom she exhorted to preserve it carefully, in order that it might be transmitted uninjured to posterity."

Syriac tradition
Another popular ancient version from the Syriac tradition replaced Helena with a fictitious first-century empress named Protonike, who is said to be the wife of emperor Claudius. This story, which originated in Edessa in the 430s, was transmitted in the so-called Doctrina Addai, which was believed to be written by Thaddeus of Edessa (Addai in Syriac texts), one of the seventy disciples. The narrative retrojected the Helena version to the first century. In the story, Protonike traveled to Jerusalem after she met Simon Peter in Rome. She was shown around the city by James, brother of Jesus, until she discovered the cross after it healed her daughter of some illness. She then converted to Christianity and had a church built on Golgotha. Aside from the Syriac tradition, the Protonike version was also cited by Armenian sources.

Catholic commemoration
According to the 1955 Roman Catholic Marian Missal, Helena went to Jerusalem to search for the True Cross and found it 14 September 320. In the 8th century, the Feast of the Finding was transferred to 3 May and 14 September became the celebration of the "Exaltation of the Cross", the commemoration of a victory over the Persians by the Byzantine emperor Heraclius, as a result of which the relic was recovered and returned to Jerusalem.

Late antiquity
The silver reliquary that was left at the Basilica of the Holy Sepulchre in care of the bishop of Jerusalem was exhibited periodically to the faithful. In the 380s a nun named Egeria who was travelling on pilgrimage described the veneration of the True Cross at Jerusalem in a long letter known as her Itinerary (Itinerarium Egeriae), which she sent back to her convent:

"Then a chair is placed for the bishop in Golgotha behind the [liturgical] Cross, which is now standing; the bishop duly takes his seat in the chair, and a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The casket is opened and [the wood] is taken out, and both the wood of the Cross and the title are placed upon the table. Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the deacons who stand around guard it.  It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass through.  And because, I know not when, some one is said to have bitten off and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest any one approaching should venture to do so again. And as all the people pass by one by one, all bowing themselves, they touch the Cross and the title, first with their foreheads and then with their eyes; then they kiss the Cross and pass through, but none lays his hand upon it to touch it. When they have kissed the Cross and have passed through, a deacon stands holding the ring of Solomon and the horn from which the kings were anointed; they kiss the horn also and gaze at the ring..."

Before long, but perhaps not until after the visit of Egeria, it was possible also to venerate the crown of thorns, the pillar at which Christ was scourged, and the lance that pierced his side.

The Perso-Byzantine Wars
The Sassanid Emperor Khosrau II ("Chosroes") removed the part of the cross held in Jerusalem as a trophy after he captured the city in 614. Thirteen years later, in 628, the Byzantine emperor Heraclius defeated Khosrau and regained the relic from Shahrbaraz. He placed the cross in Constantinople at first, before restoring it to Jerusalem on 21 March 630. Some scholars disagree with this narrative, with Constantin Zuckerman going as far as to suggest that the True Cross was actually lost by the Persians and that the wood contained in the allegedly still sealed reliquary brought to Jerusalem by Heraclius in 629 was a fake. In his analysis, the hoax was designed to serve the political purposes of both Heraclius and his former foe, recently turned ally and father-in-law, the Persian general and soon-king Shahrbaraz.

Islamic rule and the Crusades
When Jerusalem fell to the Muslims in 638, Heraclius retrieved the True Cross but did not attempt to retake the city.

Around 1009, the year in which Fatimid caliph Al-Hakim bi-Amr Allah ordered the destruction of the Church of the Holy Sepulchre, Christians in Jerusalem hid part of the cross and it remained hidden until the city was taken by the European soldiers of the First Crusade. Arnulf Malecorne, the first Latin patriarch of Jerusalem, had the Greek Orthodox priests who were supposedly in possession of the Cross tortured in order to reveal its location. The relic that Arnulf recovered was a small fragment of wood embedded in a golden cross, and it became the most sacred relic of the Kingdom of Jerusalem, with none of the controversy that had followed their discovery of the Holy Lance in Antioch. Displayed in a jewel-encrusted housing of gold and silver, it was housed in a northern chapel at the Church of the Holy Sepulchre, overseen by its canons and protected by its knights. A second chapel beside it was overseen by the Syrian Orthodox and displayed another reliquary holding their fragment of the cross. The Latin fragment of the cross was repeatedly carried into battle against the Muslims.

Over the course of each liturgical calendar, the Latin patriarch would oversee mass at the various churches around Jerusalem corresponding to the part of Jesus's life being celebrated. The celebrations of Holy Week closely involved the Holy Sepulchre and its fragment of the True Cross. During lauds on each Good Friday, the Latin relic was carried across the church to the chapel of Calvary on its south side, the supposed site of Jesus's crucifixion, and then venerated by the barefoot patriarch, the sepulchre's canons, and the assembled pilgrims until sext. Prior to the liturgy on Holy Saturday, four pilgrims selected by the patriarch—preceded by a thurifer and 2 acolytes—carried the Latin relic from its chapel to the edicule of the Holy Sepulchre while the congregation waited with unlit candles. A New Fire would "spontaneously" light within the sepulchre. The crossbearer then would light his own candle from it, transit the entire church, and light the candle of the waiting patriarch. The candles of the canons and then the congregation were then lit from one to another, gradually filling the church with light.

After King BaldwinI of Jerusalem presented King SigurdI of Norway with a splinter of the True Cross following the Norwegian Crusade in 1110, the Cross was captured by Saladin during the Battle of Hattin in 1187. While some Christian rulers like Richard the Lionheart of England, the Byzantine emperor IsaacII, and Queen Tamar of Georgia sought to ransom it from Saladin, the cross was not returned. In 1219 the True Cross was offered to the Knights Templar by Al-Kamil in exchange for lifting the siege of Damietta. The cross was never delivered as Al-Kamil did not, in fact, have it. Subsequently the cross disappeared from historical records. The True Cross was last seen in the city of Damascus.

21st-century status
The Greek Orthodox church presents a small True Cross relic shown in the Greek Treasury within the Church of the Holy Sepulchre at the foot of Golgotha. The Syriac Orthodox Church also claims a small relic of the True Cross (held in the Monastery of Saint Mark in Jerusalem), as does the Armenian Apostolic Church (in Armenia). According to the 15th-century Book of Ṭeff Grains, the emperor DawitI received four fragments of the True Cross around the year 1400 from Coptic Christians as thanks for his protection. The Ethiopian Orthodox Tewahedo Church claims these relics are still held at either Egziabher Ab or Tekle Maryam, two monasteries near the former imperial cemetery on Amba Geshen.

Dispersion of relics
An inscription of 359 found at Tixter, in the neighbourhood of Sétif in Mauretania (in today Algeria), was said to mention, in an enumeration of relics, a fragment of the True Cross, according to an entry in Roman Miscellanies, X, 441.

Fragments of the Cross were broken up, and the pieces were widely distributed; in 348, in one of his Catecheses, Cyril of Jerusalem remarked that the "whole Earth is full of the relics of the Cross of Christ" and, in another, "The holy wood of the Cross bears witness, seen among us to this day, and from this place now almost filling the whole world, by means of those who in faith take portions from it." Egeria's account testifies to how highly these relics of the crucifixion were prized. John Chrysostom relates that fragments of the True Cross were kept in golden reliquaries, "which men reverently wear upon their persons." Even two Latin inscriptions around 350 from today's Algeria testify to the keeping and admiration of small particles of the cross. Around the year 455, Juvenal Patriarch of Jerusalem sent to Pope Leo I a fragment of the "precious wood", according to the Letters of Pope Leo. A portion of the cross was taken to Rome in the seventh century by Pope Sergius I, who was of Byzantine origin. "In the small part is power of the whole cross", says an inscription in the Felix Basilica of Nola, built by bishop Paulinus at the beginning of 5th century. The cross particle was inserted in the altar.

The Old English poem Dream of the Rood mentions the finding of the cross and the beginning of the tradition of the veneration of its relics. The Anglo-Saxon Chronicle also talks of King Alfred receiving a fragment of the cross from Pope Marinus (see: Annal Alfred the Great, year 883). Although it is possible, the poem need not be referring to this specific relic or have this incident as the reason for its composition. However, there is a later source that speaks of a bequest made to the 'Holy Cross' at Shaftesbury Abbey in Dorset; Shaftesbury abbey was founded by King Alfred, supported with a large portion of state funds and given to the charge of his own daughter when he was alive—it is conceivable that if Alfred really received this relic, that he may have given it to the care of the nuns at Shaftesbury.

Most of the very small relics of the True Cross in Europe came from Constantinople. The city was captured and sacked by the Fourth Crusade in 1204. The Chronica Regia Coloniensis relates that "After the conquest of the city Constantinople inestimable wealth was found: incomparably precious jewels and also a part of the cross of the Lord, which Helena transferred from Jerusalem and [which] was decorated with gold and precious jewels. There it attained [the] highest admiration. It was carved up by the present bishops and was divided with other very precious relics among the knights; later, after their return to the homeland, it was donated to churches and monasteries." The French knight Robert de Clari wrote that "within this chapel were found many precious relics; for therein were found two pieces of the True Cross, as thick as a man's leg and a fathom in length."

The misplacement of which particular class relics of the Holy Cross (and others in general) belong to, either as a result of confusion or exaggeration; and the outright forgery of relics, was a recurring controversy during the Medieval Age. This happened, often in order to attract pilgrims; or even to facilitate the lucrative practice of Simony.

By the end of the Middle Ages so many churches claimed to possess relics of the True Cross, that John Calvin is famously said to have remarked that there was enough wood in them to fill a ship: "There is no abbey so poor as not to have a specimen. In some places there are large fragments, as at the Holy Chapel in Paris, at Poitiers, and at Rome, where a good-sized crucifix is said to have been made of it. In brief, if all the pieces that could be found were collected together, they would make a big ship-load. Yet the Gospel testifies that a single man was able to carry it."

Conflicting with this is the finding of Charles Rohault de Fleury, who, in his Mémoire sur les instruments de la Passion of 1870 made a study of the relics in reference to the criticisms of Calvin and Erasmus. He drew up a catalogue of all known relics of the True Cross showing that, in spite of what various authors have claimed, the fragments of the Cross brought together again would not reach one-third that of a cross which has been supposed to have been 3 or in height, with transverse branch of 2 m wide, proportions not at all abnormal. He calculated: supposing the Cross to have been of pine-wood (based on his microscopic analysis of the fragments) and giving it a weight of about seventy-five kilogrammes, we find the original volume of the cross to be 0.178 m3. The total known volume of known relics of the True Cross, according to his catalogue, amounts to approximately 0.004 m3 (more specifically 3,942,000 cubic millimetres), leaving a volume of 0.174 m3, almost 98%, lost, destroyed, or from which is otherwise unaccounted. Four cross particles – of ten particles with surviving documentary provenances by Byzantine emperors – from European churches, i.e. Santa Croce in Rome, Caravaca de la Cruz, Notre Dame, Paris, Pisa Cathedral and Florence Cathedral, were microscopically examined. "The pieces came all together from olive." It is possible that many alleged pieces of the True Cross are forgeries, created by travelling merchants in the Middle Ages, during which period a thriving trade in manufactured relics went on.

Smyrnakis notes that the largest surviving portion, of 870,760 cubic millimetres, is preserved in the Monastery of Koutloumousiou on Mount Athos, and also mentions the preserved relics in Rome (consisting of 537,587 cubic millimetres), in Brussels (516,090 cubic millimetres), in Venice (445,582 cubic millimetres), in Ghent (436,450 cubic millimetres) and in Paris (237,731 cubic millimetres).

Santo Toribio de Liébana in Spain is also said to hold the largest of these pieces and is one of the most visited Roman Catholic pilgrimage sites. In Asia, the only place where the other part of the True Cross is located is in the Monasterio de Tarlac at San Jose, Tarlac, Philippines.

The Ethiopian Orthodox Tewahedo Church also claims to have the right wing of the true cross buried in the monastery of Gishen Mariam. This piece was gifted by the Venetian Republic to the Ethiopian Empire in the medieval period and remained in the Atse Emperor's personal possession into the 18th century, even being lost in battle, before being buried atop Amba Geshen.

In 2016, a relic of True Cross held by Waterford Cathedral in Ireland, was radiocarbon dated to the 11th century by Oxford University.

In February 2020, the Sevastopol district archpriest Sergiy Khalyuta said that a piece of the True Cross was bought by a donor, and was to be placed on board the Russian missile cruiser Moskva, which has a chapel on board. The ship sank in April 2022 during the Russian invasion of Ukraine. After the sinking, there was speculation that the fragment may have gone down with the ship.

Veneration
John Chrysostom wrote homilies on the three crosses: "Kings removing their diadems take up the cross, the symbol of their Saviour's death; on the purple, the cross; in their prayers, the cross; on their armour, the cross; on the holy table, the cross; throughout the universe, the cross. The cross shines brighter than the sun."

The Catholic Church, the Eastern Orthodox Church, Oriental Orthodox Church, the Anglican Communion, and a number of Protestant denominations, celebrate the Feast of the Exaltation of the Cross on September 14, the anniversary of the dedication of the Church of the Holy Sepulchre. In later centuries, these celebrations also included commemoration of the rescue of the True Cross from the Persians in 628. In the Galician usage, beginning about the seventh century, the Feast of the Cross was celebrated on May 3. According to the Catholic Encyclopedia, when the Galician and Roman practices were combined, the September date, for which the Vatican adopted the official name "Triumph of the Cross" in 1963, was used to commemorate the rescue from the Persians and the May date was kept as the "Invention of the True Cross" to commemorate the finding. The September date is often referred to in the West as Holy Cross Day; the May date (see also Roodmas) was dropped from the liturgical calendar of the Catholic Church in 1960 when the Roman Breviary was reformed by Pope John XXIII. The Orthodox still commemorate both events on September 14, one of the Twelve Great Feasts of the liturgical year, and the Procession of the Venerable Wood of the Cross on 1 August, the day on which the relics of the True Cross would be carried through the streets of Constantinople to bless the city.

In addition to celebrations on fixed days, there are certain days of the variable cycle when the Cross is celebrated. The Catholic Church has a formal Adoration of the Cross during the services for Good Friday. In Eastern Orthodox churches everywhere, a replica of the cross is brought out in procession during Matins of Great and Holy Friday for the people to venerate. The Orthodox also celebrate an additional Veneration of the Cross on the third Sunday of Great Lent.

title: True Cross