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In addition are civil laws which are based upon foundational moral laws, and all judicial penalties (judgments). Both the judgments and certain aspects of laws are often culture specific, yet what they enjoin is usually literally applicable to all cultures and times, by way of modification in accordance with the principal behind them. Every culture may not need a law against being gored by an ox, (Ex. 21:28-36) but such jurisprudence is easily applied to contemporary culture. While the exact penalties may not always be exacted today, that they have penalties testifies to their sinfulness. However, laws in this category sometimes are later evidenced as not necessarily setting the highest standard, yet they can be seen as moving  in that direction. Such things as "a eye for an eye" is a restriction of restitution, moving toward benevolence, while loving one's neighbor would be expanded (Mt. 6:38-48) Laws ameliorating the accompaniment cultural practice of [[slavery]] can be seen as moving towards an original ideal, (1Cor. 7:21-23; Philemon 1),<ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery, p. 140, by Rev. George B. Cheever, D.D</ref>  towards the charitableness seen in the genesis of the church, while while divorce laws became stricter (Mt. 19:4-9) in conformity to their Genesis original.

In addition are civil laws which are based upon foundational moral laws, and all judicial penalties (judgments). Both the judgments and certain aspects of laws are often culture specific, yet what they enjoin is usually literally applicable to all cultures and times, by way of modification in accordance with the principal behind them. Every culture may not need a law against being gored by an ox, (Ex. 21:28-36) but such jurisprudence is easily applied to contemporary culture. While the exact penalties may not always be exacted today, that they have penalties testifies to their sinfulness. However, laws in this category sometimes are later evidenced as not necessarily setting the highest standard, yet they can be seen as moving  in that direction. Such things as "a eye for an eye" is a restriction of restitution, moving toward benevolence, while loving one's neighbor would be expanded (Mt. 6:38-48) Laws ameliorating the accompaniment cultural practice of [[slavery]] can be seen as moving towards an original ideal, (1Cor. 7:21-23; Philemon 1),<ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery, p. 140, by Rev. George B. Cheever, D.D</ref>  towards the charitableness seen in the genesis of the church, while while divorce laws became stricter (Mt. 19:4-9) in conformity to their Genesis original.

The final category is that of ceremonial laws, which mainly deal with amoral practices which the [[New Testament]] reveals were typological, or which served as physical examples of Christ and realities realized under the promised (Jer. 31:31-34) New Covenant instituted in Christ's blood (Lk. 22:20; Heb. 9:16). These consist of laws on sacrifices, the liturgical calendar, diet and  washings (Is. 53; Jn. 1:29; 1Pt. 1:18,19; Col. 2:16,17; Heb. 4:3; 9:10; 10:1-22; Gal. 4:10). These laws overall do not target pagan cultic activity, but together with the other laws they served to make Israel distinctive by supplying them a superior standards in every respect. Though unlike moral laws, literal obedience to ceremonial laws are part of morality is not enjoined upon Christians (which for many was impossible by the destruction of the temple in 70 [[A.D.]]), yet these do contain edifying qualities which serve as a guide to all people, many of which practices (washings, remote waste disposal, etc.) are now taken for granted.  

The final category is that of ceremonial laws, which mainly deal with amoral things, and which practices the [[New Testament]] reveals were typological, serving as physical examples of Christ and realities realized under the promised (Jer. 31:31-34) New Covenant instituted in Christ's blood (Lk. 22:20; Heb. 9:16). These consist of laws on sacrifices, the liturgical calendar, diet and  washings (Lv. 1-16,25; Is. 53; Jn. 1:29; 1Pt. 1:18,19; Col. 2:16,17; Heb. 4:3; 9:10; 10:1-22; Gal. 4:10). These laws overall do not target pagan cultic activity, but together with the other laws they served to make Israel distinctive by supplying them with superior standards in every respect. Though unlike moral laws, literal obedience to ceremonial laws for moral purposes  is not enjoined upon Christians, and literal obedience to many of these laws was made impossible by the destruction of the temple in 70 [[A.D.]]). Yet these ordinances do contain edifying qualities which can serve as a guide to good diet and cleanliness, etc.  

However, a crossover between categories is evident, and perhaps more as part of what has been referred to as “culturally applied laws,”<ref>[http://www.tektonics.org/lp/lev18.html Does Leviticus 18:22 and 20:13 Flat-Out Condemn Homosexuality?. J. P Holding]</ref>  are religiously based laws which target certain practices which were a direct expressiond of formal idolatry and superstition, from temple prostitution (Dt. 23:17), to child sacrifices to a specific idol, to cutting oneself for the dead, (Lv. 19:28) as well as lesser practices which had become distinctive of paganism, such as strange ways of cutting one's hair or beard, (Lv. 19:27) or planting trees near the tabernacle. (Dt. 16:21) These prohibitions are not typological in nature, yet not all of them are unconditionally morally wrong, as is determined by the foundational moral laws upon which they are based. While the practice of prostitution is wrong in any context, as is child sacrifice to any false god, things such as how one cuts his beard has little to warrant it being more than being only contextually wrong. Boswell's error in this regard is that he lists temple prostitution in Dt. 23:17 and 1Ki. 14:24, as well as child sacrifice to idols (2Ki. 16:3) as mere "ritual impurity.<ref>ibid pg. 100; The Church and the Homosexual: An Historical Perspective, 1979</ref> However, both the proscribed practices of prostitution and literal child sacrifice are wrong in any context (unless Judge 11 is seen as sanctioning the latter to God, and as a practice).  

However, a crossover between categories is evident, and perhaps more as part of what has been referred to as “culturally applied laws,”<ref>[http://www.tektonics.org/lp/lev18.html Does Leviticus 18:22 and 20:13 Flat-Out Condemn Homosexuality?. J. P Holding]</ref>  are religiously based laws which target certain practices which were a direct expression of formal idolatry and superstition, from temple prostitution (Dt. 23:17), to child sacrifices to a specific idol, to cutting oneself for the dead. (Lv. 19:28) In addition were certain practices which had become distinctive of paganism, such as strange ways of cutting one's hair or beard, (Lv. 19:27) or planting trees near the tabernacle. (Dt. 16:21) These prohibitions are not typological in nature, yet not all of them are unconditionally morally wrong, as is determined by the foundational moral laws upon which they are based. While the practice of prostitution is wrong in any context, as is child sacrifice to any false god, things such as how one cuts his beard has little to warrant it being more than being only contextually wrong. Boswell's error in this regard is that he lists temple prostitution in Dt. 23:17 and 1Ki. 14:24, as well as child sacrifice to idols (2Ki. 16:3) as mere "ritual impurity.<ref>ibid pg. 100; The Church and the Homosexual: An Historical Perspective, 1979</ref> However, both the proscribed practices of prostitution and literal child sacrifice are wrong in any context (unless Judge 11 is seen as sanctioning the latter to God, and as a practice).  

    

    

The Bible makes basic 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]</ref> upholding basic universal moral laws by type and often individually,<ref>[http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/03-Leviticus/Text/Articles/Ukleja-Homsex-BS.htm 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 abundantly 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>["http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/web/crj0108a.html That Which is Unnatural" Homosexuality in Society, the Church, and Scripture by Joseph P. Gudel (ICR)]</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 basic categories of law 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]</ref> upholding basic universal moral laws by type and often individually,<ref>[http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/03-Leviticus/Text/Articles/Ukleja-Homsex-BS.htm 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 abundantly 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>["http://www.iclnet.org/pub/resources/text/cri/cri-jrnl/web/crj0108a.html That Which is Unnatural" Homosexuality in Society, the Church, and Scripture by Joseph P. Gudel (ICR)]</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)

===Grammatical, categorical and cultural  polemics===

===Grammatical, categorical and cultural  polemics===