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The Bible makes these categories discernible, as it lists the type of sins which were ceremonial, (Gal. 4:10; Col. 16,17; Heb. 9:10) while explicitly reincorporating many basic moral commands in the Mosaic code into the New Testament code,<ref>Homosexuality and the Old Testament, P. Michael Ukleja http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/03-Leviticus/Text/Articles/Ukleja-Homsex-BS.htm</ref> upholding basic universal moral laws by type and often individually, <ref>Charles C. Ryrie, "The End of the Law," Bibliotheca Sacra 124 (July-September 1967):246</ref><ref>By this it is not meant that Christians are "under law" as though being saved on account of his works, in contrast to imputed righteousness by faith, (Rm. 3-5), or that we look to the letter of the law as the standard, over its intent and foundational basis, but because of faith in the Lord Jesus, Christian are mandated and rightly motivated and enabled to fulfil the righteous intent of the law (Rm. 8:4), which goes beyond the letter of it (though it is evident that this results in keeping the letter of basic universal moral laws as well)</ref> (Rm. 13:8-10; Heb. 10:28; Ja. 4:11; 1Cor. 10:7; 2Cor. 6:16,17; 1Jn. 5:21; Rv. 9:20; 13:14,15 14:11; 1Tim. 6:1; Eph. 6:1-3; 1Cor. 9:8,9) with unlawful sex between outlawed partners or outside marriage being prohibited in the N.T. (Mat. 5:32; 15:19; 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; 15:29; 21:25; Rom. 1:29; 1Co_5:1; 1Co. 6:9,13, 18; 7:2; 2Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Ths. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3;  Rev. 9:21; 14:8, 17:2, 4; 18:3; 19:2) The prohibitions against homosex clearly fit in this category by type,<ref>"That Which is Unnatural" Homosexuality in Society, the Church, and Scripture by Joseph P. Gudel -ICR http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/web/crj0108a.html</ref> and are only condemned where explicitly mentioned (Rm. 1:16,27) while accompaniments such as simply where to worship or eat would only be contextually wrong. (1Cor. 8,10)  

The Bible makes these categories discernible, as it lists the type of sins which were ceremonial, (Gal. 4:10; Col. 16,17; Heb. 9:10) while explicitly reincorporating many basic moral commands in the Mosaic code into the New Testament code,<ref>Homosexuality and the Old Testament, P. Michael Ukleja http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/03-Leviticus/Text/Articles/Ukleja-Homsex-BS.htm</ref> upholding basic universal moral laws by type and often individually, <ref>Charles C. Ryrie, "The End of the Law," Bibliotheca Sacra 124 (July-September 1967):246</ref><ref>By this it is not meant that Christians are "under law" as though being saved on account of his works, in contrast to imputed righteousness by faith, (Rm. 3-5), or that we look to the letter of the law as the standard, over its intent and foundational basis, but because of faith in the Lord Jesus, Christian are mandated and rightly motivated and enabled to fulfil the righteous intent of the law (Rm. 8:4), which goes beyond the letter of it (though it is evident that this results in keeping the letter of basic universal moral laws as well)</ref> (Rm. 13:8-10; Heb. 10:28; Ja. 4:11; 1Cor. 10:7; 2Cor. 6:16,17; 1Jn. 5:21; Rv. 9:20; 13:14,15 14:11; 1Tim. 6:1; Eph. 6:1-3; 1Cor. 9:8,9) with unlawful sex between outlawed partners or outside marriage being prohibited in the N.T. (Mat. 5:32; 15:19; 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; 15:29; 21:25; Rom. 1:29; 1Co_5:1; 1Co. 6:9,13, 18; 7:2; 2Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Ths. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3;  Rev. 9:21; 14:8, 17:2, 4; 18:3; 19:2) The prohibitions against homosex clearly fit in this category by type,<ref>"That Which is Unnatural" Homosexuality in Society, the Church, and Scripture by Joseph P. Gudel -ICR http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/web/crj0108a.html</ref> and are only condemned where explicitly mentioned (Rm. 1:16,27) while accompaniments such as simply where to worship or eat would only be contextually wrong. (1Cor. 8,10)  

Neither any grammatical, categorical division or cultural context polemic warrants relegating these Levitical commands to merely being prohibitory of idolatrous temple homosex, or belonging to the class of ceremonial laws (which are not the same) which Christians do not literally observe. Rather, the reasons why literal obedience to these is not enjoined now are the very reasons why the laws against homosex are upheld:

Neither any grammatical, categorical division or cultural context polemic warrants relegating these Levitical commands to merely being prohibitory of idolatrous temple homosex, or belonging to the class of ceremonial laws (which are not the same) which Christians do not literally observe. Rather, the reasons why literal obedience to these is not enjoined now stand in contrast to the reasons why the laws against homosex are upheld:

* 1. While the New Testament clearly defines the class of laws which were ceremonial/typological, it just as clearly upholds laws against illicit sexual partners as a class. While literal obedience to the former is not mandated under the New Covenant, sex with illicit partners and any possible mentions of homosex only find unconditional condemnation therein.

* 1. While the New Testament defines the class of laws which were ceremonial/typological, it even more clearly and abundantly upholds laws against illicit sexual partners as a class. While literal obedience to the former is not mandated under the New Covenant, sex with illicit partners and any possible mentions of homosex only find unconditional condemnation therein.

* 2. The injunctions against homosex are based upon creational, not cultural differences, as is manifest by design and decrees, and upheld in principle and by precept, which only has the women created for the man, with purposeful complementary physical, functional, and positional distinctions. Which, as decreed, only opposite opposite gender unions between humans could fulfill, in marriage. (Gn. 2:18-24; 1Cor. 11:3-15)

* 2. The injunctions against homosex are based upon creational, not cultural differences, as is manifest by design and decrees, and are upheld in principle and by precepts, in which only the women is created for the man, with purposeful complementary physical, functional, and positional distinctions. Which, as decreed, only opposite opposite gender unions between humans could fulfill, in marriage. (Gn. 2:18-24; 1Cor. 11:3-15)

*3. All sex outside marriage is classed as fornication, and outlawed marriage partners are determined by nearness of kind (homosex), nearness of relation (incest), and  as well as being other than humankind (bestiality).  

*3. All sex outside marriage is classed as fornication, and outlawed marriage partners are determined by nearness of kind (homosex), nearness of relation (incest), and  as well as being other than humankind (bestiality).  

* 4. Motive (love, hate, consensuality) does not play a part in determining the forbiddance of homosex,<ref>Homosexuality in the Church, Richard B. Hays, Lev. 18:22; 20:13</ref> nor whether sex outside marriage or with any unlawful partner is valid in either Testament, in contrast with sexual legislation  which stipulates such, (Dt. 22:13; 24:3; Num. 35:20; Dt. 22:23-29). Neither the mention of such or lack of mention of it establishes a factor which may sanctify  an otherwise illicit union (adultery, incest etc, and all fornications are unequivocally sinful: cf. Gn. 34; Mk. 7:21-23).  

* 4. Motive (love, hate, consensuality) does not play a part in determining the forbiddance of homosex,<ref>Homosexuality in the Church, Richard B. Hays, Lev. 18:22; 20:13</ref> nor whether sex outside marriage or with any unlawful partner is valid in either Testament, in contrast with sexual legislation  which stipulates such, (Dt. 22:13; 24:3; Num. 35:20; Dt. 22:23-29). Neither the mention of such or lack of mention of it establishes a factor which may sanctify  an otherwise illicit union (adultery, incest etc, and all fornications are unequivocally sinful: cf. Gn. 34; Mk. 7:21-23).  

* 5. Lv. 18:22 finds no abrogation elsewhere, nor the Biblical context (marriage) established in which the practice of homosex is sanctified, as is explicitly provided for heterosexual relations, but which is likewise absent for illicit unions such as adultery and bestiality. Nor does the allowance or the use of polygamy, concubines or Levirate marriage set a precedent for homosexual marriage, as the only structural variance with the Genesis original is in the number of times as man takes a wife, not the gender of the wife, which is clearly manifest

* 5. Lv. 18:22 finds no abrogation elsewhere, nor is the Biblical context (marriage) established in which the practice of homosex is sanctified, as is explicitly provided for heterosexual relations, but which provision is likewise absent for illicit unions such as adultery and bestiality. Nor does the allowance or the use of polygamy, concubines or Levirate marriage set a precedent for homosexual marriage, as the only variance with the Genesis original is in the number of times a man takes a wife, not the gender of the wife, which is clearly manifest

* 6. The issue of sexual unions (with valid partners) is dealt with from the beginning to the end of the Bible as part of moral separation (Gn. 20; 26; 34; 38; Rv. 21:8; 22:15), whereas ceremonial violations are different by nature than moral offenses, being basically that of defilement by touching, tasting, or handling unclean things, including diseased persons (Col. 2:21), and do not deal with sex except insofar as contact with including blood or semen is involved, (Lv. 15:24,33). There is nothing ritually “unclean” about the males in 18:22, anymore than an illicit partner in adultery or incest, rather, any form of fornication makes one morally defiled. (Lv. 18:24; Mk. 7:21-23)

* 6. The issue of sexual unions (with valid partners) is dealt with from the beginning to the end of the Bible as part of moral separation (Gn. 20; 26; 34; 38; Rv. 21:8; 22:15), whereas ceremonial violations are different by nature than moral offenses, being basically that of defilement by touching, tasting, or handling unclean things, including diseased persons (Col. 2:21), and do not deal with sex except insofar as contact with including blood or semen is involved, (Lv. 15:24,33). There is nothing ritually “unclean” about the males in 18:22, anymore than an illicit partner in adultery or incest, rather, any form of fornication makes one morally defiled. (Lv. 18:24; Mk. 7:21-23)

* 7. Attempts to relegate 18:22 and 20:13 to only temple idolatry are unwarranted, as the grammar of Lv. 18:22 is universal, and entirely consistent with other transcultural commands given here which forbid sex with the spouse of another, or near kin, that of the flesh of one's own flesh, with homosex being structurally similar, that of sex with an illicit partner, that of one's own gender.<ref>Gagnon, "God and Sex" or "Pants on Fire"?</ref>

* 7. Attempts to relegate 18:22 and 20:13 to only temple idolatry are unwarranted, as the grammar of Lv. 18:22 is universal, and entirely consistent with other transcultural commands given here which forbid sex with the spouse of another, or near kin, that of the flesh of one's own flesh, with homosex being structurally similar, that of sex with an illicit partner, that of one's own gender.<ref>Gagnon, "God and Sex" or "Pants on Fire"?</ref>

* 8. When homosex or illicit heterosexual sex as a formal part of idolatrous activity is targeted, then the context makes that evident (Dt. 23:17,18), (“with dogs” likely referring  to the manner of homosex relations). The historical fact is that in Canaanite culture, homosexuality was practices as both a religious rite and a personal perversion...Israel's pagan neighbours knew both secular and sacred homosexuality." <ref>Greg Bahnsen p 45</ref> Though some argue that there is no evidence to suggest these texts refer to Canaanite cultic practices<ref>Homosexuality Revisited in Light of the Current Climate, by Calvin Smith http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf</ref>

* 8. When homosex or illicit heterosexual sex as a formal part of idolatrous activity is targeted, then the context makes that evident (Dt. 23:17,18), (“with dogs” likely referring  to the manner of homosex relations). The historical fact is that in Canaanite culture, homosexuality was practiced as both a religious rite and a personal perversion...Israel's pagan neighbours knew both secular and sacred homosexuality."<ref>Greg Bahnsen p 45</ref> Though some argue that there is no evidence to suggest these texts even refer to Canaanite cultic practices<ref>Homosexuality Revisited in Light of the Current Climate, by Calvin Smith http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf</ref>

* 9. While types of laws are grouped often together, ancient laws codes are not strict categories of laws. The attempt to negate the universality and transcendence v. 22  due to the culturally specific aspect of v.21  (child sacrifice to Molech) fails, as that law is not restricted to child sacrifice to only one specific idol, and cannot be relegated to merely being ceremonial. Rather, it is based upon foundational moral law (Gn. 9:5,6; Ex. 20:2; 34:15) and is literally applicable in principal and by modification to all cultures and times. In addition, consistently with the prohomosex hermeneutic behind their attempt, v.19 (intercourse during menstruation, which is more akin to ceremonial law) would disallow the intrinsic sinfulness of the next verse (adultery).

* 9. While types of laws are grouped often together, ancient laws codes are not strict categories of laws. The attempt to negate the universality and transcendence v. 22  due to the culturally specific aspect of v.21  (child sacrifice to Molech) fails, as that law is not restricted to child sacrifice to only one specific idol, and cannot be relegated to merely being ceremonial. Rather, it is based upon foundational moral law (Gn. 9:5,6; Ex. 20:2; 34:15) and is literally applicable in principal and by modification to all cultures and times. In addition, consistently with the prohomosex hermeneutic behind their attempt, v.19 (intercourse during menstruation, which is more akin to ceremonial law) would disallow the intrinsic sinfulness of the next verse (adultery).