Havelock Ellis Views on sterilization Was he for or against sterilization? Ellis was strongly opposed to the idea of castration for eugenic purposes. Did he hae another motion in mind? he posited that the sexual glands provided an important source of internal secretions vital for the functioning of the organism, and thus their removal could greatly injure the patient.
Why did he believe that?
Why did Havelock Ellis believe that the sexual glands provided an important source of internal secretions vital for the functioning of the organism, and thus the removal of the sexual glands could greatly injure the patient?
Ellis was strongly opposed to the idea of castration for eugenic purposes. In 1909, regulations were introduced at the Cantonal Asylum in Bern, which allowed those deemed 'unfit' and with strong sexual inclinations to be mandatorily sterilized. In a particular instance, several men and women, including epileptics and pedophiles were castrated, some of whom voluntarily requested it. While the results were positive, in that none of the subjects were found guilty of any more sexual offences, Ellis remained staunchly opposed to the practice. His view on the origin of these inclinations was that sexual impulses do not reside in the sexual organs, but rather they persist in the brain. Moreover, he posited that the sexual glands provided an important source of internal secretions vital for the functioning of the organism, and thus their removal could greatly injure the patient.  However, already in his time, Ellis was witness to the rise of vasectomies and ligatures of the Fallopian tubes, which performed the same sterilization without removing the whole organ. In these cases, Ellis was much more favorable, yet still maintaining that "sterilization of the unfit, if it is to be a practical and humane measure commanding general approval, must be voluntary on the part of the person undergoing it, and never compulsory." His opposition to such a system was not only rooted in morality. Rather, Ellis also considered the practicality of the situation, hypothesizing that if an already mentally unfit man is forced to undergo sterilization, he would only become more ill-balanced, and would end up committing more anti-social acts.  Though Ellis was never at ease with the idea of forced sterilizations, he was willing to find ways to circumvent that restriction. His focus was on the social ends of eugenics, and as a means to it, Ellis was in no way against 'persuading' 'volunteers' to undergo sterilization by withdrawing Poor Relief from them. While he preferred to convince those he deemed unfit using education, Ellis supported coercion as a tool. Furthermore, he supported adding ideas about eugenics and birth control to the education system in order to restructure society, and to promote social hygiene. For Ellis, sterilization seemed to be the only eugenic instrument that could be used on the mentally unfit. In fact, in his publication The Sterilization of the Unfit, Ellis argued that even institutionalization could not guarantee the complete prevention of procreation between the unfit, and thus, "the burdens of society, to say nothing of the race, are being multiplied. It is not possible to view sterilization with enthusiasm when applied to any class of people...but what, I ask myself, is the practical alternative?" CANNOTANSWER
His view on the origin of these inclinations was that sexual impulses do not reside in the sexual organs, but rather they persist in the brain.
Henry Havelock Ellis (2 February 1859 – 8 July 1939) was an English physician, eugenicist, writer, progressive intellectual and social reformer who studied human sexuality. He co-wrote the first medical textbook in English on homosexuality in 1897, and also published works on a variety of sexual practices and inclinations, as well as on transgender psychology. He is credited with introducing the notions of narcissism and autoeroticism, later adopted by psychoanalysis.

Ellis was among the pioneering investigators of psychedelic drugs and the author of one of the first written reports to the public about an experience with mescaline, which he conducted on himself in 1896. He supported eugenics and served as one of 16 vice-presidents of the Eugenics Society from 1909 to 1912.

Early life and career
Ellis, son of Edward Peppen Ellis and Susannah Mary Wheatley, was born in Croydon, Surrey (now part of Greater London). He had four sisters, none of whom married. His father was a sea captain, his mother the daughter of a sea captain, and many other relatives lived on or near the sea. When he was seven his father took him on one of his voyages, during which they called at Sydney, Australia; Callao, Peru; and Antwerp, Belgium. After his return, Ellis attended the French and German College near Wimbledon, and afterward attended a school in Mitcham.

In April 1875, Ellis sailed on his father's ship for Australia; soon after his arrival in Sydney, he obtained a position as a master at a private school. After the discovery of his lack of training, he was fired and became a tutor for a family living a few miles from Carcoar, New South Wales. He spent a year there and then obtained a position as a master at a grammar school in Grafton, New South Wales. The headmaster had died and Ellis carried on at the school for that year, but was unsuccessful.

At the end of the year, he returned to Sydney and, after three months' training, was given charge of two government part-time elementary schools, one at Sparkes Creek, near Scone, New South Wales, and the other at Junction Creek. He lived at the school house on Sparkes Creek for a year. He wrote in his autobiography, "In Australia, I gained health of body, I attained peace of soul, my life task was revealed to me, I was able to decide on a professional vocation, I became an artist in literature; these five points covered the whole activity of my life in the world. Some of them I should doubtless have reached without the aid of the Australian environment, scarcely all, and most of them I could never have achieved so completely if chance had not cast me into the solitude of the Liverpool Range."

Medicine and psychology
Ellis returned to England in April 1879. He had decided to take up the study of sex and felt his first step must be to qualify as a physician. He studied at St Thomas's Hospital Medical School, now part of King's College London, but never had a regular medical practice. His training was aided by a small legacy and also income earned from editing works in the Mermaid Series of lesser known Elizabethan and Jacobean drama. He joined The Fellowship of the New Life in 1883, meeting other social reformers Eleanor Marx, Edward Carpenter and George Bernard Shaw.

The 1897 English translation of Ellis's book Sexual Inversion, co-authored with John Addington Symonds and originally published in German in 1896, was the first English medical textbook on homosexuality. It describes male homosexual relations as well as adolescent rape. Ellis wrote the first objective study of homosexuality, as he did not characterise it as a disease, immoral, or a crime. The work assumes that same-sex love transcended age taboos as well as gender taboos. The first edition of the book was bought-out by the executor of Symond's estate, who forbade any mention of Symonds in the second edition.

In 1897 a bookseller was prosecuted for stocking Ellis's book. Although the term homosexual is attributed to Ellis, he wrote in 1897, "'Homosexual' is a barbarously hybrid word, and I claim no responsibility for it." In fact, the word homosexual was coined in 1868 by the Hungarian author Karl-Maria Kertbeny.

Ellis may have developed psychological concepts of autoerotism and narcissism, both of which were later developed further by Sigmund Freud. Ellis's influence may have reached Radclyffe Hall, who would have been about 17 years old at the time Sexual Inversion was published. She later referred to herself as a sexual invert and wrote of female "sexual inverts" in Miss Ogilvy Finds Herself and The Well of Loneliness. When Ellis bowed out as the star witness in the trial of  The Well of Loneliness on 14 May 1928, Norman Haire was set to replace him but no witnesses were called.

Eonism
Ellis studied what today are called transgender phenomena. Together with Magnus Hirschfeld, Havelock Ellis is considered a major figure in the history of sexology to establish a new category that was separate and distinct from homosexuality. Aware of Hirschfeld's studies of transvestism, but disagreeing with his terminology, in 1913 Ellis proposed the term sexo-aesthetic inversion to describe the phenomenon. In 1920 he coined the term eonism, which he derived from the name of a historical figure, the Chevalier d'Éon. Ellis explained:

Ellis found eonism to be "a remarkably common anomaly", and "next in frequency to homosexuality among sexual deviations", and categorized it as "among the transitional or intermediate forms of sexuality". As in the Freudian tradition, Ellis postulated that a "too close attachment to the mother" may encourage eonism, but also considered that it "probably invokes some defective endocrine balance".

Marriage 

In November 1891, at the age of 32, and reportedly still a virgin, Ellis married the English writer and proponent of women's rights Edith Lees. From the beginning, their marriage was unconventional, as Edith Lees was openly lesbian. At the end of the honeymoon, Ellis went back to his bachelor rooms in Paddington. She lived at Fellowship House. Their "open marriage" was the central subject in Ellis's autobiography, My Life. Ellis reportedly had an affair with Margaret Sanger.

According to Ellis in My Life, his friends were much amused at his being considered an expert on sex. Some knew that he reportedly suffered from impotence until the age of 60. He then discovered that he could become aroused by the sight of a woman urinating. Ellis named this "undinism". After his wife died, Ellis formed a relationship with a French woman, Françoise Lafitte.

Eugenics
Ellis was a supporter of eugenics. He served as vice-president to the Eugenics Education Society and wrote on the subject, among others, in The Task of Social Hygiene:

In his early writings, it was clear that Ellis concurred with the notion that there was a system of racial hierarchies, and that non-western cultures were considered to be "lower races". Before explicitly talking about eugenic topics, he used the prevalence of homosexuality in these 'lower races' to indicate the universality of the behavior. In his work, Sexual Inversions, where Ellis presented numerous cases of homosexuality in Britain, he was always careful to mention the race of the subject and the health of the person's 'stock', which included their neuropathic conditions and the health of their parents. However, Ellis was clear to assert that he did not feel that homosexuality was an issue that eugenics needed to actively deal with, as he felt that once the practice was accepted in society, those with homosexual tendencies would comfortably choose not to marry, and thus would cease to pass the 'homosexual heredity' along.

In a debate in the Sociological Society, Ellis corresponded with noted eugenicist Francis Galton, who was presenting a paper in support of marriage restrictions. While Galton analogized eugenics to breeding domesticated animals, Ellis felt that a greater sense of caution was needed before applying the eugenic regulations to populations, as "we have scarcely yet realized how subtle and far-reaching hereditary influences are." Instead, because unlike domesticated animals, humans were in charge of who they mated with, Ellis argued that a greater emphasis was needed on public education about how vital this issue was. Ellis thus held much more moderate views than many contemporary eugenicists. In fact, Ellis also fundamentally disagreed with Galton's leading ideas that procreation restrictions were the same as marriage restrictions. Ellis believed that those who should not procreate should still be able to gain all the other benefits of marriage, and to not allow that was an intolerable burden. This, in his mind, was what led to eugenics being "misunderstood, ridiculed, and regarded as a fad".

Throughout his life, Ellis was both a member and later a council member of the Eugenics Society. Moreover, he played a role on the General Committee of the First International Eugenics Congress.

Sexual impulse in youth 
Ellis' 1933 book, Psychology of Sex, is one of the many manifestations of his interest in human sexuality. In this book, he goes into vivid detail of how children can experience sexuality differently in terms of time and intensity. He mentions that it was previously believed that, in childhood, humans had no sex impulse at all. "If it is possible to maintain that the sex impulse has no normal existence in early life, then every manifestation of it at that period must be 'perverse, he adds. He continues by stating that, even in the early development and lower function levels of the genitalia, there is a wide range of variation in terms of sexual stimulation. He claims that the ability of some infants producing genital reactions, seen as "reflex signs of irritation" are typically not vividly remembered. Since the details of these manifestations are not remembered, there is no possible way to determine them as pleasurable. However, Ellis claims that many people of both sexes can recall having agreeable sensations with the genitalia as a child. "They are not (as is sometimes imagined) repressed." They are, however, not usually mentioned to adults. Ellis argues that they typically stand out and are remembered for the sole contrast of the intense encounter to any other ordinary experience.

Ellis claims that sexual self-excitement is known to happen at an early age. He references authors like Marc, Fonssagrives, and Perez in France who published their findings in the nineteenth century. These early ages are not strictly limited to ages close to puberty as can be seen in their findings. These authors provide cases for children of both sexes who have masturbated from the age of three or four. Ellis references Robie's findings that boys' first sex feelings appear between the ages of five and fourteen. For girls, this age ranges from eight to nineteen. For both sexes, these first sexual experiences arise more frequently during the later years as opposed to the earlier years. Ellis then references G.V. Hamilton's studies that found twenty percent of males and fourteen percent of females have pleasurable experiences with their sex organs before the age of six. This is only supplemented by Ellis' reference to Katharine Davis' studies, which found that twenty to twenty-nine percent of boys and forty-nine to fifty-one percent of girls were masturbating by the age of eleven. However, in the next three years after, boys' percentages exceeded those of girls.

Ellis also contributed to the idea of varying levels of sexual excitation. He asserts it is a mistake to assume all children are able to experience genital arousal or pleasurable erotic sensations. He proposes cases where an innocent child is led to believe that stimulation of the genitalia will result in a pleasurable erection. Some of these children may fail and not be able to experience this either pleasure or an erection until puberty. Ellis concludes, then, that children are capable of a "wide range of genital and sexual aptitude". Ellis even considers ancestry as contributions to different sexual excitation levels, stating that children of "more unsound heredity" and/or hypersexual parents are "more precociously excitable".

Auto-eroticism 
Ellis' views of auto-eroticism were very comprehensive, including much more than masturbation. Auto-eroticism, according to Ellis, includes a wide range of phenomena. Ellis states in his 1897 book Studies in the Psychology of Sex, that auto-eroticism ranges from erotic day-dreams, marked by a passivity shown by the subject, to "unshamed efforts at sexual self-manipulation witnessed among the insane".

Ellis also argues that auto-erotic impulses can be heightened by bodily processes like menstrual flow. During this time, he says, women, who would otherwise not feel a strong propensity for auto-eroticism, increase their masturbation patterns. This trend is absent, however, in women without a conscious acceptance of their sexual feelings and in a small percentage of women suffering from a sexual or general ailment which result in a significant amount of "sexual anesthesia".

Ellis also raises social concern over how auto-erotic tendencies affect marriages. He goes on to tying auto-eroticism to declining marriage rates. As these rates decline, he concludes that auto-eroticism will only increase in both amount and intensity for both men and women. Therefore, he states, this is an important issue to both the moralist and physician to investigate psychological underpinnings of these experiences and determine an attitude toward them.

Smell 
Ellis believed that the sense of smell, although ineffective at long ranges, still contributes to sexual attraction, and therefore, to mate selection. In his 1905 book, Sexual selection in man, Ellis makes a claim for the sense of smell in the role of sexual selection. He asserts that while we have evolved out of a great necessity for the sense of smell, we still rely on our sense of smell with sexual selection. The contributions that smell makes in sexual attraction can even be heightened with certain climates. Ellis states that with warmer climates come a heightened sensitivity to sexual and other positive feelings of smell among normal populations. Because of this, he believes people are often delighted by odors in the East, particularly in India, in "Hebrew and Mohammedan lands". Ellis then continues by describing the distinct odours in various races, noting that the Japanese race has the least intense of bodily odours. Ellis concludes his argument by stating, "On the whole, it may be said that in the usual life of man odours play a not inconsiderable part and raise problems which are not without interest, but that their demonstrable part in actual sexual selection is comparatively small."

Views on women and birth control
Ellis favoured feminism from a eugenic perspective, feeling that the enhanced social, economic, and sexual choices that feminism provided for women would result in women choosing partners who were more eugenically sound. In his view, intelligent women would not choose, nor be forced to marry and procreate with feeble-minded men.

Ellis viewed birth control as merely the continuation of an evolutionary progression, noting that natural progress has always consisted of increasing impediments to reproduction, which lead to a lower quantity of offspring, but a much higher quality of them. From a eugenic perspective, birth control was an invaluable instrument for the elevation of the race. However, Ellis noted that birth control could not be used randomly in a way that could have a detrimental impact by reducing conception, but rather needed to be used in a targeted manner to improve the qualities of certain 'stocks'. He observed that it was unfortunately the 'superior stocks' who had knowledge of and used birth control while the 'inferior stocks' propagated without checks. Ellis' solution to this was a focus on contraceptives in education, as this would disseminate the knowledge in the populations that he felt needed them the most. Ellis argued that birth control was the only available way of making eugenic selection practicable, as the only other option was wide-scale abstention from intercourse for those who were 'unfit'.

Views on sterilization
Ellis was strongly opposed to the idea of castration for eugenic purposes. In 1909, regulations were introduced at the Cantonal Asylum in Bern, which allowed those deemed 'unfit' and with strong sexual inclinations to be mandatorily sterilized. In a particular instance, several men and women, including epileptics and paedophiles, were castrated, some of whom voluntarily requested it. While the results were positive, in that none of the subjects were found guilty of any more sexual offences, Ellis remained staunchly opposed to the practice. His view on the origin of these inclinations was that sexual impulses do not reside in the sexual organs, but rather they persist in the brain. Moreover, he posited that the sexual glands provided an important source of internal secretions vital for the functioning of the organism, and thus their removal could greatly injure the patient.

However, already in his time, Ellis was witness to the rise of vasectomies and ligatures of the Fallopian tubes, which performed the same sterilization without removing the whole organ. In these cases, Ellis was much more favourable, yet still maintaining that "sterilization of the unfit, if it is to be a practical and humane measure commanding general approval, must be voluntary on the part of the person undergoing it, and never compulsory." His opposition to such a system was not only rooted in morality. Rather, Ellis also considered the practicality of the situation, hypothesizing that if an already mentally unfit man is forced to undergo sterilization, he would only become more ill-balanced, and would end up committing more anti-social acts.

Though Ellis was never at ease with the idea of forced sterilizations, he was willing to find ways to circumvent that restriction. His focus was on the social ends of eugenics, and as a means to it, Ellis was in no way against 'persuading' 'volunteers' to undergo sterilization by withdrawing Poor Relief from them. While he preferred to convince those he deemed unfit using education, Ellis supported coercion as a tool. Furthermore, he supported adding ideas about eugenics and birth control to the education system in order to restructure society, and to promote social hygiene. For Ellis, sterilization seemed to be the only eugenic instrument that could be used on the mentally unfit. In fact, in his publication The Sterilization of the Unfit, Ellis argued that even institutionalization could not guarantee the complete prevention of procreation between the unfit, and thus, "the burdens of society, to say nothing of the race, are being multiplied. It is not possible to view sterilization with enthusiasm when applied to any class of people…but what, I ask myself, is the practical alternative?"

Psychedelics
Ellis was among the pioneering investigators of psychedelic drugs and the author of one of the first written reports to the public about an experience with mescaline, which he conducted on himself in 1896. He consumed a brew made of 3 Echinocacti (peyote) in the afternoon of Good Friday alone in his apartment in Temple, London. During the experience, lasting for about 24 hours, he noted a plethora of extremely vivid, complex, colourful, pleasantly smelling hallucinations, consisting both of abstract geometrical patterns and definite objects such as butterflies and other insects. He published the account of the experience in The Contemporary Review in 1898 (Mescal: A New Artificial Paradise). The title of the article alludes to an earlier work on the effects of mind-altering substances, an 1860 book Les Paradis artificiels by French poet Charles Baudelaire (containing descriptions of experiments with opium and hashish).

Ellis was so impressed with the aesthetic quality of the experience that he gave some specimens of peyote to the Irish poet W. B. Yeats, a member of the Hermetic Order of the Golden Dawn, an organisation of which another mescaline researcher, Aleister Crowley, was also a member.

Later life and death
Ellis resigned from his position of Fellow of the Eugenics Society over their stance on sterilization in January 1931.

Ellis spent the last year of his life at Hintlesham, Suffolk, where he died in July 1939. He is buried in Golders Green Crematorium, in North London.

Works

 The Criminal (1890)
 The New Spirit (1890)
 The Nationalisation of Health (1892)
 Man and Woman: A Study of Secondary and Tertiary Sexual Characteristics (1894) (revised 1929)
 translator: Germinal (by Zola) (1895) (reissued 1933)
  with J.A. Symonds
 Studies in the Psychology of Sex (1897–1928) six volumes (listed below)
 
 Affirmations (1898)
 
 The Nineteenth Century (1900)
 
 
 A Study of British Genius (1904)
 
 
 The Soul of Spain (1908)
 
 
 The Problem of Race-Regeneration (1911)
 The World of Dreams (1911) (new edition 1926)
 
 
 The Task of Social Hygiene (1912)
 
 The Philosophy of Conflict (1919)
 On Life and Sex: Essays of Love and Virtue (1921)
 
 Little Essays of Love and Virtue (1922)
 
 
 Sonnets, with Folk Songs from the Spanish (1925)
 Eonism and Other Supplementary Studies (1928)
 Studies in the Psychology of Sex Vol. 7 (1928)
 The Art of Life (1929) (selected and arranged by Mrs. S. Herbert)
 More Essays of Love and Virtue (1931)
 ed.: James Hinton: Life in Nature (1931)
 
 
 ed.: Imaginary Conversations and Poems: A Selection, by Walter Savage Landor (1933)
 Chapman (1934)
 My Confessional (1934)
 Questions of Our Day (1934)
 From Rousseau to Proust (1935)
 Selected Essays (1936)
 Poems (1937) (selected by John Gawsworth; pseudonym of T. Fytton Armstrong)
 Love and Marriage (1938) (with others)
 
 Sex Compatibility in Marriage (1939)
 From Marlowe to Shaw (1950) (ed. by J. Gawsworth)
 The Genius of Europe (1950)
 Sex and Marriage (1951) (ed. by J. Gawsworth)
 The Unpublished Letters of Havelock Ellis to Joseph Ishill (1954)

References

Bibliography

Further reading

 
 
   (U.S. title)

External links

 Havelock Ellis papers (MS 195). Manuscripts and Archives, Yale University Library 

 
 Henry Havelock Ellis papers from the Historic Psychiatry Collection, Menninger Archives, Kansas Historical Society
 
 
 

1859 births
1939 deaths
19th-century English non-fiction writers
20th-century English non-fiction writers
Alumni of King's College London
Alumni of St Thomas's Hospital Medical School
British sexologists
English eugenicists
English psychologists
People from Croydon
Psychedelic drug advocates
British relationships and sexuality writers
Medical writers on LGBT topics
British social reformers
Transgender studies academics
Victorian writers
Translators of Émile Zola
Jenna Drey is an American female singer-songwriter who is a dance-pop and dance music artist. She was born in Los Angeles, California, and resides in Miami, Florida. She is a classically trained three-octave vocalist and pianist who studied at the New England Conservatory in Boston, Massachusetts, in theory and composition. Drey is the daughter of television and film actress Margaret Teele.

Career
Drey's early career began as a songwriter. She won over eight multiple songwriting awards including the 2004 VH1 Songwriting Contest, the Gibson Guitar Dallas Songwriting Contest for "Stand in Line" and the grand prize in the 6th Great American Song Contest for her song "Impossibility". This continued onto international competitions including the International Songwriting Competition for "Killin' Me", which eventually became her first radio dance hit. It was soon after that her first radio single "Just Like That" was produced by Nile Rodgers and was adopted as the battle song for the 2004 World Series Champions, the Boston Red Sox. The chorus of the song, revised to "Reverse the Curse, Just Like That", played at the televised home games, reaching an audience of over 12.5 million baseball fans each week. This continued with Song of the Year Contest for a win in two categories for best dance song and pop song.

After teaming up with co-writer and producer Kevin Churko, multiple Juno Award-winning producer-writer whose credits include Shania Twain, Ozzy Osbourne, Five Finger Death Punch and more, a number of her songs succeeded on the charts. In 2005, "Killin' Me (Where Did I Go Wrong)" rose to number 11 on Billboard's Hot Dance Airplay and number 6 on the Hot Dance Music/Club Play chart. The follow-up, "Why Should I Believe You", peaked in Billboard's Hot Dance Airplay at number 24 and the Hot Dance Music/Club Play Top 10 in 2006.

Later that year, Drey was signed to dance record label Robbins Entertainment and she wrote and performed the dance-pop single "By the Way". It became her most successful single on Billboard's Hot Dance Airplay chart, peaking at number 4, maintaining a chart position for over 10 weeks. On the Hot Dance Club Play chart, it was her third consecutive top-twenty hit, reaching number 19.

In fall 2008, her single "All Out Of Love" was played by both Hot AC and Soft AC radio stations across the country. With a review feature from Chuck Taylor at Billboard Magazine, the single found its way across a wide variety of stations in the U.S., including WKTU in New York City and KBIG Los Angeles, as well as making its way to the R&R Top 40 Indicator charts.

The founder of Monster Cable, Noel Lee, agreed to use Drey's dance hit "Why Should I Believe You" to film the first music video ever in WMV HD (720p) with 7.1 digital audio. It was filmed at Microsoft Studios in Washington, and the content was used in a nationwide, big chain store calibration video called "Monster / ISF HDTV Calibration Wizard DVD", which was also narrated by Drey.

In 2008, Drey performed in Beatstock at Jones Beach in NY and the PCN Bank Arts Center with artists such as Basshunter, The Pussycat Dolls, September, and more.

In 2011, Drey released "Can't Let Go" which received airplay on reporting dance leaning stations such as C89.5 Seattle, Music Choice, WNRG 107.9 and more which made top 100 most played Dance songs of the Year. In the summer 2012, she released "Summer Night in Seattle". [1].

Drey has had songs appear in TV and film, licensed for such shows as America's Next Top Model, the new DVD re-pressings for shows Beverly Hills 90210 and Melrose Place, and a feature song, "Let's Go Ride It", in the motion picture Bachelor Party Vegas. Her original song "Don't Wanna Cry Anymore" was a feature song in the motion picture '‘The Big Gay Musical’'.

Jenna Drey has been the headliner performer in club venues and a particular favorite of Gay Pride events. Drey has been the headliner at some of the biggest Pride events in the U.S., including the Washington, D.C., 2012 Seattle, Chicago, Providence, Houston, Ft. Lauderdale, Phoenix, 2010 Flagstaff, and Minneapolis.

Discography

Just Like That
 "Just Like That"
 "That's What They All Say"
 "Why Should I Believe You"
 "Stand in Line"
 "Say Goodbye to Loneliness"
 "Shadow of a Stranger"
 "More Than This"
 "Killin' Me (Where Did I Go Wrong?)" pop version
 "Let's Ride Your Motorcycle"
 "Why Should I Believe You" bagpipe mix
 "Say Goodbye to Loneliness" dance remix
 "Just Like That" Churko/Euro pop mix
 "Just Like That" Stadium Sports Theme

One Step Further
 "One Step Further"
 "By the Way"
 "Killin' Me (Where Did I Go Wrong?)" Rizzo radio :)
 "We're All Alone"
 "Don't Wanna Cry Anymore"
 "Shadow of a Stranger"
 "Why Should I Believe You" Harris dance
 "All Out of Love"
 "Impossibility"
 "Thousand Times a Day"
 "I Told You So"
 "Was It Something I Said"
 "Breaking Me"
 "Why Should I Believe You"
 "Why Should I Believe You" Churko bagpipe
 "Killin' Me (Where Did I Go Wrong?)" Giuseppe D remix
 "One Step Further" rockin' radio

Singles
 "Killin' Me (Where Did I Go Wrong)"
 "Why Should I Believe You"
 "Say Goodbye To Loneliness"
 "Just Like That"
 "More Than This"
 "By The Way"
 "Girlz Night Out"
 "All Out of Love"
 "Can't Let Go"
 "Summer Night in Seattle"
 "Making Me Love Again"

References

External links
 
 Impact Artist Promotions (2006), Jenna Drey – Artist Promo spotlight

American women singer-songwriters
American women pop singers
American dance musicians
Singers from Los Angeles
Robbins Entertainment artists
Living people
Year of birth missing (living people)
Singer-songwriters from California
21st-century American women John 20:8 is the eighth verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. Peter and the Beloved Disciple are examining Jesus's empty tomb.  Peter has been inside the tomb since John 20:6, while the Beloved Disciple had been examining it from outside.  In this verse the Beloved Disciple enters the tomb.

Content
In the King James Version of the Bible the text reads:
Then went in also that
other disciple, which
came first to the sepulchre,
and he saw, and believed.

The English Standard Version translates the passage as:
Then the other disciple,
who had reached the tomb first,
also went in,
and he saw and believed

For a collection of other versions see BibleHub John 20:8

Analysis
The central debate over this verse is what exactly the Beloved Disciple believed.  The earlier verses mention only Jesus' grave clothes as being in the tomb.  The debate is whether the Beloved Disciple could have come to believe in the resurrection based on such minimal evidence.  If he did suddenly understand what had happened, why did he not share this understanding with Peter, or with Mary Magdalene who is also believed to be present?  Why, after this revelation, does the Beloved Disciple simply leave to go home in John 20:10?  A long line of scholars including Saint Augustine have thus argued that the Beloved Disciple simply came to believe Mary Magdalene's story that the body was gone.

The majority of scholars believe that this passage indicates the Beloved Disciple became aware of the resurrection albeit with limited understanding. Calvin said, "it is a poor exposition which some people give of these words, that John believed what he heard Mary say namely, that Christ's body had been carried away; there is no passage in which the word 'believe' carries this meaning, especially when it is used simply and on its own". Leonard argues that the fact that the grave clothes were left carefully in place clearly indicated that the body had not been stolen, and instead showed that Jesus had been resurrected. Bultmann believes that Peter had already realized what had happened, and in this passage the Beloved Disciple merely joins Peter in this understanding.  Bruce disagrees, arguing the scripture implies that Peter remained ignorant.  Luke 24:12 has Peter leaving the scene "wondering what had happened".  Most scholars who read the verse as indicating that the Beloved Disciple understood the resurrection believe that he was the first person to reach this understanding.

Schnackenberg takes a third approach.  He argues that this passage does intend to report that Beloved Disciple understood the resurrection, but that the verse was a later addition to the text.  This theory would explain why the verse does not mesh well with the rest of the narrative.  The realization of the Beloved Disciple, despite its seeming importance, is not again mentioned in the narrative.

John 20:9 further complicates this debate by stating that they remained ignorant, without clearly explaining who they are.

It is also possible that the verse is an error.  Brown reports that the Codex Bezae has the passage reading that "he saw and did not believe", which seems logically more in keeping with the rest of the chapter.

Another issue is what this passage reveals about the architecture of Jesus's tomb.  It seems to show that two grown men could enter with ease (unless the first exited before the second entered).  This is somewhat unusual as tombs in this period were generally quite small.  Passages such as John 20:11 also seem to describe a smaller tomb.

References

External links
John Calvin's commentary on John 20:1-9
Jesus Appears to His Disciples

20:08