Changes

* 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 immutable commands given here which forbid sex with the spouse of another, or near kin, that of the flesh of one's own flesh. Homosex is structurally similar, that of sex with an illicit partner, one's own gender.<ref>Gagnon, "God and Sex" or "Pants on Fire"?</ref> To restrict v. 22 to only targeting male temple prostitution is unwarranted like as doing the same to Lv. 19:29 is.  

* 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 immutable commands given here which forbid sex with the spouse of another, or near kin, that of the flesh of one's own flesh. Homosex is structurally similar, that of sex with an illicit partner, one's own gender.<ref>Gagnon, "God and Sex" or "Pants on Fire"?</ref> To restrict v. 22 to only targeting male temple prostitution is unwarranted like as doing the same to Lv. 19:29 is.  

* 8. Examination of texts at issue reveals that the meaning of a passage does not require the use of a more specific word in place of another word, when evidence shows the latter can denote the same meaning as the former.  In addition to grammar, a meaning is determined by the contexts, structural type and foundational principals which it is based upon. In this case, ''abomination'' is used to describe the morally loathsome nature of illicit sex partners, which class of commands are evidenced as being universal and immutable from the time of their promulgation.

* 8. When homosex or illicit heterosexual sex as a formal part of idolatrous activity is possibly 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>[http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf Homosexuality Revisited in Light of the Current Climate, by Calvin Smith]</ref>

* 9. When homosex or illicit heterosexual sex as a formal part of idolatrous activity is possibly 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>[http://www.theologicalstudies.org.uk/pdf/homosexuality_revisited.pdf Homosexuality Revisited in Light of the Current Climate, by Calvin Smith]</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, consistent with the hermeneutic behind their categorical argument, v.19 (intercourse during menstruation, which is more akin to ceremonial law) would disallow the intrinsic sinfulness of the next verse (adultery).

* 10. 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, consistent with the hermeneutic behind their categorical argument, v.19 (intercourse during menstruation, which is more akin to ceremonial law) would disallow the intrinsic sinfulness of the next verse (adultery).

* 10. While the sentence of death for homosex is listed twice (collectively in Lv. 18:29, and specifically in 20:13), (and which is only prescribed once for some moral sins, if "cursed" does or does not mandate death in Dt. 27), yet there is no radical significance to the lack of more mandates for the death penalty for homosex that would lessen its severity, contrary to prohomosex statements<ref>A Defense Theory, by Royce Buehler</ref> Rather according to the principal behind Gal. 3:19, the more likelihood of a capital transgression occurring then the more likely the reiteration of its prohibition and penalty. Thus the absence of a law against cannibalism, and sparse mention of some other sins. The duplicity of prohomsoex polemicists here is manifested by their assertion that more repetitions of the death penalty would be expected if it were inherently sinful, while it is the establishment of homosex marriage that is what would be most expected, but which is no where established, in stark contrast to the that which God originally and consistently decreed.

* 11. While the sentence of death for homosex is listed twice (collectively in Lv. 18:29, and specifically in 20:13), (and which is only prescribed once for some moral sins, if "cursed" does or does not mandate death in Dt. 27), yet there is no radical significance to the lack of more mandates for the death penalty for homosex that would lessen its severity, contrary to prohomosex statements<ref>A Defense Theory, by Royce Buehler</ref> Rather according to the principal behind Gal. 3:19, the more likelihood of a capital transgression occurring then the more likely the reiteration of its prohibition and penalty. Thus the absence of a law against cannibalism, and sparse mention of some other sins. The duplicity of prohomsoex polemicists here is manifested by their assertion that more repetitions of the death penalty would be expected if it were inherently sinful, while it is the establishment of homosex marriage that is what would be most expected, but which is no where established, in stark contrast to the that which God originally and consistently decreed.

* 11. As Lv. 18:22 is substantially evidenced as being based upon foundational design and decree, just as the forbiddance of bestiality is in the next verse is, in principal its application is not restricted to only male homosex but same gender sex as well. Male sex with another male represents an illicit partner, contrary to all Biblical marriages, just as Molech represents an illicit object of worship, contrary to all statements relative to such, and the respective injunctions against both are universal based upon inherent qualities which disallow the forbidden functions. The injunctions against homosex physically parallel laws against idolatry. The latter forbids worship of and spiritual union with an illicit god, which is not created to be such, or able to truly be as God. The former forbids union with a same gender object of sexual union, which was not created for that purpose, or able to truly fulfill their God designed and decreed union.  

* 12. As Lv. 18:22 is substantially evidenced as being based upon foundational design and decree, just as the forbiddance of bestiality is in the next verse is, in principal its application is not restricted to only male homosex but same gender sex as well. Male sex with another male represents an illicit partner, contrary to all Biblical marriages, just as Molech represents an illicit object of worship, contrary to all statements relative to such, and the respective injunctions against both are universal based upon inherent qualities which disallow the forbidden functions. The injunctions against homosex physically parallel laws against idolatry. The latter forbids worship of and spiritual union with an illicit god, which is not created to be such, or able to truly be as God. The former forbids union with a same gender object of sexual union, which was not created for that purpose, or able to truly fulfill their God designed and decreed union.  

* 12. The forbiddance of idolatry is itself a universal and immutable command, which is manifest not only in formal worship of idols, but by any deliberate act contrary to the laws of God (Mt. 6:24; Rm. 6:16). Homosex by nature, not simply context, is an expression of idolatry, not simply an abuse by it.  

* 13. The forbiddance of idolatry is itself a universal and immutable command, which is manifest not only in formal worship of idols, but by any deliberate act contrary to the laws of God (Mt. 6:24; Rm. 6:16). Homosex by nature, not context, is an expression of idolatry, not simply an abuse by it.  

* 13. Ceremonial violations are stated to “be an abomination [sheqets] unto you” (Lv. 11:10), male homosex is stated to be tô‛êbah itself (Lv. 18:22), as other illicit sex sins are, (vs. 27,29,30), and contrary to prohomsex arguments concerning tô‛êbah, that is the word most translated as “abomination” to denote grave moral offenses of universal sins, and is rarely used for ceremonial offenses. (Note: idolatry does it not stop with graven images.)

* 14. Ceremonial violations are stated to “be an abomination [sheqets] unto you” (Lv. 11:10), male homosex is stated to be tô‛êbah itself (Lv. 18:22), as other illicit sex sins are, (vs. 27,29,30), and contrary to prohomsex arguments concerning tô‛êbah, that is the word most translated as “abomination” to denote grave moral offenses of universal sins, and is rarely used for ceremonial offenses. (Note: idolatry itself is not a ceremonial sin, nor does it not stop with graven images.)

* 14. Attempts to extrapolate other grammatical differences in favor of the prohomosex position critically fall short.  Zakhar (mankind) in Lv. 18:22 and 20:13 only distinguishes between genders, and does not signify idolatrous priests are targeted here, while mishkâb (lieth) is a metaphor for sexual intercourse, using the place or manner in which it usually takes place, (Ezek. 23:17) And as 20:13 shows, both are guilty.

* 15. Attempts to extrapolate other grammatical differences in favor of the prohomosex position critically fall short.  Zakhar (mankind) in Lv. 18:22 and 20:13 only distinguishes between genders, and does not signify idolatrous priests are targeted here, while mishkâb (lieth) is a metaphor for sexual intercourse, using the place or manner in which it usually takes place, (Ezek. 23:17) And as 20:13 shows, both are guilty.

* 15. Male homosex is classified as a first tier offense requiring the death penalty, that stipulates that they shall “be put to death”, which wording is used for other immutable grave sins (though the penalties may require Israel's theocracy), and not for ceremonial/purity laws, except for unholy presumption, and for breaking the Sabbath, the gravest of such. The term usually used by itself for punishment for ritual purity offenses by Israel, such as dietary violations, (Lv. 7:21,25,27) is “cut off” though it is used in combination which "put to death" for grave moral sins, such as in Lv. 18:29 for all the sins of that chapter.  

* 16. Male homosex is classified as a first tier offense requiring the death penalty, that stipulates that they shall “be put to death”, which wording is used for other immutable grave sins (though the penalties may require Israel's theocracy), and not for ceremonial/purity laws, except for unholy presumption, and for breaking the Sabbath, the gravest of such. The term usually used by itself for punishment for ritual purity offenses by Israel, such as dietary violations, (Lv. 7:21,25,27) is “cut off” though it is used in combination which "put to death" for grave moral sins, such as in Lv. 18:29 for all the sins of that chapter.

* 16. Hermeneutics are employed by those seeking to negate the Levitical injunctions, if applied consistently, would effectively disallow a coherent sexual ethic in the Bible, yet the laws on sexual partners are presented as universal commands and reiterated as a class in a way that presumes they can be understood and obeyed by all, without being open to a vast degree of interpretation which effectively allows them to be negated.  

 

* 17. Hermeneutics are employed by those seeking to negate the Levitical injunctions, if applied consistently, would effectively disallow a coherent sexual ethic in the Bible, yet the laws on sexual partners are presented as universal commands and reiterated as a class in a way that presumes they can be understood and obeyed by all, without being open to a vast degree of interpretation which effectively allows them to be negated.  

   

   

*18. Lev. 18:22 is “part of an interconnected Old Testament witness.” “There is no evidence to suggest that ancient Israelite society, acting in fidelity to Yahweh, would ever have approved of any form of homosexual practice.”

*17. Lev. 18:22 is “part of an interconnected Old Testament witness.” “There is no evidence to suggest that ancient Israelite society, acting in fidelity to Yahweh, would ever have approved of any form of homosexual practice.”

*19. Lv. 18:22 is appropriated by the New Testament. The term arsenokoitai (“men who lie with a male”) in 1 Corinthians 6:9 is formulated from the Septuagint translation of Lev 18:22 and 20:13, which refers to not ‘lying’ (koite) with a ‘male’ (arsen). Paul’s critique of homosexual relations in Romans 1:24-27 also echoes Lev 18 and 20 by using two terms that appear in Septuagint translation of these chapters: akatharsia (“uncleanness, impurity” in Romans 1:24 and Lev 18:19; 20:21, 25) and aschemosune (“indecency, indecent exposure” in Rom 1:27 and twenty-four times in Lev 18:6-19; 20:11, 17-21).  <ref>Gagnon, Why the disagreement over the Biblical witness on homosexual practice?</ref>  

*18. Lv. 18:22 is appropriated by the New Testament. The term arsenokoitai (“men who lie with a male”) in 1 Corinthians 6:9 is formulated from the Septuagint translation of Lev 18:22 and 20:13, which refers to not ‘lying’ (koite) with a ‘male’ (arsen). Paul’s critique of homosexual relations in Romans 1:24-27 also echoes Lev 18 and 20 by using two terms that appear in Septuagint translation of these chapters: akatharsia (“uncleanness, impurity” in Romans 1:24 and Lev 18:19; 20:21, 25) and aschemosune (“indecency, indecent exposure” in Rom 1:27 and twenty-four times in Lev 18:6-19; 20:11, 17-21).  <ref>Gagnon, Why the disagreement over the Biblical witness on homosexual practice?</ref>  

Joseph P. Gudel states, Letha Scanzoni and Virginia Ramey Mollenkott assert that "consistency and fairness would seem to dictate that if the Israelite Holiness Code is to be invoked against twentieth-century homosexuals, it should likewise be invoked against such common practices as eating rare steak, wearing mixed fabrics, and having marital intercourse during the menstrual period." Much effort need not be expended answering these objections. First, God did not condemn certain behavior for the Israelites only because Israel was to be kept separate from Canaanite practice. Otherwise, if the Canaanites did not practice child sacrifice and bestiality, would these then have been all right for the Israelites? Of course not! Having sexual relations with an animal and killing one's child are inherently wrong and evil, even when they are not related to pagan worship; they are abominations before God. And yet, these specific prohibitions also are listed in this passage, both immediately before and after the condemnation of homosexuality (Lev. 18:21-23).<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, Leviticus 18 and 20, by Joseph P. Gudel, Christian Research Institute Journal]</ref>   

Joseph P. Gudel states, Letha Scanzoni and Virginia Ramey Mollenkott assert that "consistency and fairness would seem to dictate that if the Israelite Holiness Code is to be invoked against twentieth-century homosexuals, it should likewise be invoked against such common practices as eating rare steak, wearing mixed fabrics, and having marital intercourse during the menstrual period." Much effort need not be expended answering these objections. First, God did not condemn certain behavior for the Israelites only because Israel was to be kept separate from Canaanite practice. Otherwise, if the Canaanites did not practice child sacrifice and bestiality, would these then have been all right for the Israelites? Of course not! Having sexual relations with an animal and killing one's child are inherently wrong and evil, even when they are not related to pagan worship; they are abominations before God. And yet, these specific prohibitions also are listed in this passage, both immediately before and after the condemnation of homosexuality (Lev. 18:21-23).<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, Leviticus 18 and 20, by Joseph P. Gudel, Christian Research Institute Journal]</ref>