Changes

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).  

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 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, and are condemned wherever they are explicitly mentioned (Rm. 1:16,27) while accompaniments such as simply where to worship or eat would only be contextually wrong. (1Cor. 8,10) Gudel concludes, "The Holiness Code contained different types of commands. Some were related to dietary regulations or to ceremonial cleanliness, and these have been done away with in the New Testament (Col. 2:16-17; Rom. 14:1-3). Others, though, were moral codes, and as such are timeless. Thus incest, child sacrifice, homosexuality, bestiality, adultery, and the like, are still abominations before God."<ref><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>

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, and are condemned in the New Testament wherever they are explicitly mentioned, (Rm. 1:16,27) while accompaniments such as simply where to worship or eat would only be contextually wrong. (1Cor. 8,10) Gudel concludes, "The Holiness Code contained different types of commands. Some were related to dietary regulations or to ceremonial cleanliness, and these have been done away with in the New Testament (Col. 2:16-17; Rom. 14:1-3). Others, though, were moral codes, and as such are timeless. Thus incest, child sacrifice, homosexuality, bestiality, adultery, and the like, are still abominations before God."<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>

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

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