Changes

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>   

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