Changes

The interpretive conflict regarding [[homosexuality and the Bible]] is a relatively recent one, between two fundamentally different positions.<ref>A. J. Gagnon, The Authority of Scripture in the 'Homosex' Debate"</ref> Those who hold most strongly to the traditional position see the issue of homosex (also referred to as homoeroticism)<ref> homosexual erotic activity; same gender sexual relations</ref> being dealt with as part of the laws and doctrines on sexual partners which are universally and directly applicable in all cultural contexts from the time they were given. And in which the Bible establishes and consistently confirms that only the women was made for man (1Cor. 11:9), as his uniquely compatible and complementary paracletal "helpmeet," which no other physical creation could fulfill, with purposefully created complementary physical and positional distinctions which preclude fulfillment by same gender marriage (Gn. 2:18-24; 1Cor. 11:1-12). And which sexual union God explicitly sanctioned by establishing marriage for (Gn. 2:24; Mt. 19:4-6; Eph. 6:31), which is never established for same gender unions. But that such are excluded by design and by decrees, with gender unions being only condemned in places where they are explicitly dealt with. (Lv. 18:22; 23:13; Rm. 1:26,27)<ref>[http://www.neednotfret.com/content/view/124/89/ THE OLD TESTAMENT AND HOMOSEXUALITY, by Kevin L. Howard]</ref>   In contrast, proponents of homosex and [[same-sex marriage]] render these laws and principals as being culturally or contextually bound, and perceive homoeroticism within close same gender relationships, such as between David and Jonathan. (1Sam. 18; 2Sam. 1) Many within the former camp see the revisionism of prohomosex polemicists as a manifestation of the attempts made from the beginning (Gn. 3:1-5) to both negate what God has commanded in the [[Bible]], as well as to otherwise drastically misconstrue it's meanings, often by sophisticated forms of sophistry, while those within the latter camp often charge the former with ignorance, and being motivated by [[homophobia]].   

The interpretive conflict regarding [[homosexuality and the Bible]] is a relatively recent one, between two fundamentally different positions and interpretive foundations.<ref>A. J. Gagnon, The Authority of Scripture in the 'Homosex' Debate"</ref> Those who hold most strongly to the traditional position see the issue of homosex (also referred to as homoeroticism)<ref> homosexual erotic activity; same gender sexual relations</ref> being dealt with as part of the laws and doctrines on sexual partners which are universally and directly applicable in all cultural contexts from the time they were given. This position, especally as substantiated by [[conservative Christians]], holds that the Bible establishes and consistently confirms that only the women was made for man (1Cor. 11:9), as his uniquely compatible and complementary paracletal "helpmeet," which no other physical creation could fulfill, with purposefully created complementary physical and positional distinctions which preclude fulfillment by same gender unions. (Gn. 2:18-24; 1Cor. 11:1-12) And that it is evidenced that only opposite gender sexual unions are explicitly sanctioned by God by the establishment marriage (Gn. 2:24; Mt. 19:4-6; Eph. 6:31), but which sanction is never established for same gender unions. Instead, homosex unions are placed as excluded by design and by decrees, with same gender unions being only condemned in places whereever they are explicitly dealt with. (Lv. 18:22; 23:13; Rm. 1:26,27)<ref>[http://www.neednotfret.com/content/view/124/89/ THE OLD TESTAMENT AND HOMOSEXUALITY, by Kevin L. Howard]</ref>

 

In contrast to the historical/traditional position, proponents of homosex and [[same-sex marriage]] relegate these laws and principals to being culturally or contextually bound, and perceive homoeroticism within close same gender relationships, such as between David and Jonathan. (1Sam. 18; 2Sam. 1) Those within the former camp typically see the attempts by prohomosex polemicists as unwarranted, "revolutionary and revisionist",<ref> James B. De Young, Homosexuality p. 135</ref> being a manifestation of the efforts made from the beginning (Gn. 3:1-5) to both negate what God has commanded in the [[Bible]], as well as to otherwise drastically misconstrue it's meanings, often by sophisticated forms of sophistry, while those within the latter camp often charge the former with ignorance, and or being motivated by [[homophobia]].<ref>Richard Hasbany, Homosexuality and Religion</ref>  

== Foundational Issues ==

== Foundational Issues ==

(Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them '''male and female''',  And said, For '''this cause''' shall a man leave '''father and 'mother''', and shall cleave to '''his wife''': and '''they twain shall be one flesh'''?  Wherefore they are no more twain, but one flesh. '''What therefore God hath joined together, let not man put asunder."'

(Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them '''male and female''',  And said, For '''this cause''' shall a man leave '''father and 'mother''', and shall cleave to '''his wife''': and '''they twain shall be one flesh'''?  Wherefore they are no more twain, but one flesh. '''What therefore God hath joined together, let not man put asunder."'

The “what” of “what therefore God hath joined together” in Mt. 19:6 is specified only as the union of the male with his female counterpart, and it is only this union which is consistently stated and exampled in Scripture as having been sexually joined together by God, being based upon the creational foundation of Genesis. It was the women, not another man, that was created out of Adam's side to be at his side, being created from part of man to be uniquely joined together with man sexually, in marriage. “The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage." <ref>Keil and Delitzsch</ref>   

Jesus references both Gn. 1:27 and 2:14, with the ''what'' of “what therefore God hath joined together” in Mt. 19:6 being distinctly stated as the union of the male with his female counterpart, and it is only this union which is established and consistently confirmed and exampled in Scripture as having been sexually joined together by God. It was the women, not another man, that was created out of Adam's side to be at his side, being created from part of man to be uniquely joined together with man sexually, in marriage. “The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage." <ref>Keil and Delitzsch</ref>   

In contrast to the explicit and consistent Biblical declarations of who is joined in marriage,  proponents of homosexs contend that a “man with man” sexual union can be valid. In attempting to negate Gn. 2:24, the assertion is made by some homosexual apologists that the joining of only opposite genders would be expected with an empty planet in need of population, and that this does not exclude same gender unions, as procreation is longer a primary need for the human race.<ref>The Bible and Same-Gender Marriage, Mary A. Tolbert</ref><ref>Richard Hasbany, Homosexuality and Religion, Procreation and the family</ref>  Countryman supposes that the Genesis 2:24 passage "can equally well be read simply as an etiological story, telling how the institution of marriage came into being."  To which Donald D. Binder responds, "Absent entirely from his discussion, is the point that Jesus himself did not interpret the passage etiologically, but normatively (Mark 10:5-9, Matt 19:4-6), providing an ethical basis for the institution of monogamous, heterosexual marriage in the subsequent teachings of the Church<ref>[http://www.pohick.org/gc2000letter.html A Letter to the Bishops and Deputies of the

In contrast to the explicit and consistent Biblical declarations of who is joined in marriage,  proponents of homosexs contend that a “man with man” sexual union can be valid. In attempting to negate Gn. 2:24, the assertion is made by some homosexual apologists that the joining of only opposite genders would be expected with an empty planet in need of population, and that this does not exclude same gender unions, as procreation is longer a primary need for the human race.<ref>The Bible and Same-Gender Marriage, Mary A. Tolbert</ref><ref>Richard Hasbany, Homosexuality and Religion, Procreation and the family</ref>  Countryman supposes that the Genesis 2:24 passage "can equally well be read simply as an etiological story, telling how the institution of marriage came into being."  To which Donald D. Binder responds, "Absent entirely from his discussion, is the point that Jesus himself did not interpret the passage etiologically, but normatively (Mark 10:5-9, Matt 19:4-6), providing an ethical basis for the institution of monogamous, heterosexual marriage in the subsequent teachings of the Church<ref>[http://www.pohick.org/gc2000letter.html A Letter to the Bishops and Deputies of the