Changes

It is understood that both the idolatry that preceded vs. 24-27 and the proceeding verses (29-32) evidence a progression of moral degeneration, rather than simply seeking to enrage some Jew(s) by listing ceremonial sins which Paul would later [[Holy|sanctify]], as the pro-homosexual polemic contends. Hilborn comments that "the fact that Paul declares such hypocrites to be guilty of ‘the very same things’ (gar auta, 2:1) as the sinners they attack only confirms that those ‘same things’ are nonetheless to be viewed as consistently and intrinsically wrong."  He adds, "Countryman’s tortuous attempt to recast the vocabulary of Chapter 1 wholly in terms of a superseded Levitical holiness code hardly reflects Paul’s more complex handling of the Law in the rest of the letter (cf. 3:19; 7:7-25; 7:28 etc.), and, as Schmidt shows, would collapse immediately if [even] only one term in vv.24-8 did actually connect with ‘sin’, rather than mere ritual purity.<ref>[Hilborn on Rowan Williams and Homosexuality http://www.eauk.org/articles/loader.cfm?csModule=security/getfile&pageid=29093]</ref>

It is understood that both the idolatry that preceded vs. 24-27 and the proceeding verses (29-32) evidence a progression of moral degeneration, rather than simply seeking to enrage some Jew(s) by listing ceremonial sins which Paul would later [[Holy|sanctify]], as the pro-homosexual polemic contends. Hilborn comments that "the fact that Paul declares such hypocrites to be guilty of ‘the very same things’ (gar auta, 2:1) as the sinners they attack only confirms that those ‘same things’ are nonetheless to be viewed as consistently and intrinsically wrong."  He adds, "Countryman’s tortuous attempt to recast the vocabulary of Chapter 1 wholly in terms of a superseded Levitical holiness code hardly reflects Paul’s more complex handling of the Law in the rest of the letter (cf. 3:19; 7:7-25; 7:28 etc.), and, as Schmidt shows, would collapse immediately if [even] only one term in vv.24-8 did actually connect with ‘sin’, rather than mere ritual purity.<ref>[Hilborn on Rowan Williams and Homosexuality http://www.eauk.org/articles/loader.cfm?csModule=security/getfile&pageid=29093]</ref>

Any idea that Paul was motivated by vengeance against Jews, and sought to justify homosexuality, is negated by Paul's confirmation of the esteem he shows toward being part of the circumcised, and his Moses-like heart toward Israel as expressed so deeply in the same letter. (Rm. 9:1-5; and 20:1ff.) In addition is his upholding of moral laws, and fornication in particular, while listing the types of laws which were ceremonial. (Col. 2:14-17; Heb. 9:10-10:24; (presuming Paul's authorship) Gal. 4:10; Rm. 14) In a more minor aspect, while some see "O man" in Rm. 2:1,3 as referring to a particular Jewish hypocrite, this is evidenced to be a rhetorical Pauline means of addressing a group as individuals. (Rm. 9:20; 1Cor. 7:16; 1Tim. 6:11)

Any idea that Paul was motivated by [[vengeance]] against Jews, and sought to justify homosexuality, is negated by Paul's confirmation of the esteem he shows toward being part of the circumcised, and his Moses-like heart toward Israel as expressed so deeply in the same letter. (Rm. 9:1-5; and 20:1ff.) In addition is his upholding of moral laws, and fornication in particular, while listing the types of laws which were ceremonial. (Col. 2:14-17; Heb. 9:10-10:24; (presuming Paul's authorship) Gal. 4:10; Rm. 14) In a more minor aspect, while some see "O man" in Rm. 2:1,3 as referring to a particular Jewish hypocrite, this is evidenced to be a rhetorical Pauline means of addressing a group as individuals. (Rm. 9:20; 1Cor. 7:16; 1Tim. 6:11)

The word uncleanness in v. 24 (akatharsia) is evidenced in the New Testament to always denote, not ceremonial, but moral uncleanness, (Mt. 23:37; Rom. 6:19, 2Cor. 12:21, Eph.4:19; 5:3; Col. 3:5, 1Ths. 2:3; 4:7) and which category sex with illicit sexual partners always falls into, with fornication being abundantly condemned. Some seek to invoke the apostolic decree from the first Council of Jerusalem in Acts 15 as favoring of abrogating moral law for Gentiles, yet both the wording there (Acts 15:20,21; cf. 21:25) and the larger context of the New Testament reveals that the moral law was upheld, in particular against fornications and all  uncleanness. (1Cor. 5:1,11; 6:9,13,18; 7:2; 2Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Thes. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3; Rev. 9:21, etc.)  In contrast, the ceremonial law is presented as distinct and abrogated. (Col. 2:14-14; Heb. 9:10ff) Moreover, if homosexuality were allowed under the New Covenant, then this it is expected that this radical change would have been made clearly evident, both in doctrinal teaching (Acts 20:27) and by the reaction of the Jews who consistently forbade such.  

The word uncleanness in v. 24 (akatharsia) is evidenced in the New Testament to always denote, not ceremonial, but moral uncleanness, (Mt. 23:37; Rom. 6:19, 2Cor. 12:21, Eph.4:19; 5:3; Col. 3:5, 1Ths. 2:3; 4:7) and which category sex with illicit sexual partners always falls into, with fornication being abundantly condemned. Some seek to invoke the apostolic decree from the first Council of Jerusalem in Acts 15 as favoring of abrogating moral law for Gentiles, yet both the wording there (Acts 15:20,21; cf. 21:25) and the larger context of the New Testament reveals that the moral law was upheld, in particular against fornications and all  uncleanness. (1Cor. 5:1,11; 6:9,13,18; 7:2; 2Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Thes. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3; Rev. 9:21, etc.)  In contrast, the ceremonial law is presented as distinct and abrogated. (Col. 2:14-14; Heb. 9:10ff) Moreover, if homosexuality were allowed under the New Covenant, then this it is expected that this radical change would have been made clearly evident, both in doctrinal teaching (Acts 20:27) and by the reaction of the Jews who consistently forbade such.