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>   

Gagnon comments,  

Robert J. Gagnon states, Genesis 2:18-24 portrays an originally binary human split down the side into two sexually differentiated counterparts.Clearly, marriage is imaged as a reconstitution, into “one flesh,” of the two constituent parts, male and female, that were the products of the splitting. One’s sexual “other half” can only be a person of the other sex. Men and women are complementary sexual beings whose (re-)merger brings about sexual wholeness in the sphere of erotic interaction.<ref>Gagnon’s response to Prof. L. William Countryman’s review in Anglican theological review: on careful scholarship. Though Gagnon holds to the discredited JEDP theory, his analysis is correct</ref>

Genesis 2:18-24 portrays an originally binary human split down the side into two sexually differentiated counterparts. Clearly, marriage is imaged as a reconstitution, into “one flesh,” of the two constituent parts, male and female, that were the products of the splitting. One’s sexual “other half” can only be a person of the other sex. Men and women are complementary sexual beings whose (re-)merger brings about sexual wholeness in the sphere of erotic interaction.<ref>Gagnon’s response to Prof. L. William Countryman’s review in Anglican theological review: on careful scholarship. Though Gagnon holds to the discredited JEDP theory, his analysis is correct</ref>

The text states four times that the woman was “taken from” the “human” (adam, thereafter referred to as an ish or man), underscoring that woman, not another man, is the missing sexual “complement” or “counterpart” to man (so the Hebrew term negdo, which stresses both human similarity, “corresponding to him,” and sexual difference, “opposite him”). Within the story line man and woman may (re-)unite into “one flesh” precisely because together they reconstitute the sexual whole.<ref>http://www.robgagnon.net/NewsweekMillerHomosexResp.htm</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

Jame B. De Young,<ref>Professor of New Testament Language and Literature at Western Seminary in Portland, Oregon,</ref> in “Homosexuality,” writes, “ The creation of humans as male and female (Gn. 1) and the heterosexual union that constitutes marriage (Gn. 2) lie at the at the basis of the rest of Scripture and its comments about sexuality and marriage. A proper understanding of, and submission to, the record of Creation will guide the inquirer to the truth about homosexuality and heterosexuality. Genesis 1 — 3 clearly is foundational to other Bible texts.”

Jame B. De Young,<ref>Professor of New Testament Language and Literature at Western Seminary in Portland, Oregon,</ref> in “Homosexuality,” writes, “ The creation of humans as male and female (Gn. 1) and the heterosexual union that constitutes marriage (Gn. 2) lie at the at the basis of the rest of Scripture and its comments about sexuality and marriage. A proper understanding of, and submission to, the record of Creation will guide the inquirer to the truth about homosexuality and heterosexuality. Genesis 1 — 3 clearly is foundational to other Bible texts.”

=== 1 Corinthians 11 ===

=== 1 Corinthians 11 ===