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The subject of [[homosexuality]] and the [[Bible]] is one which historically saw no controversy, as regards the universality of its injunctions against, and condemnation of, homosexual relations. However, beginning shortly before the sexual revolution of the 1960's and following, attempts have been made to negate the commands against homosexual relations, and to find sanction for the same. This interpretive conflict is one which is between two fundamentally different positions, these being the traditional/historical position and the latter revisionist, pro-homosexual view.<ref>A. J. Gagnon, "The Authority of Scripture in the 'Homosex' Debate"</ref> Principal texts are [[Genesis]] 1:26,27;; 2:18-24; [[Leviticus 18]], and [[Romans 1]]. The religious conflict between the two positions by churches or individuals is typically manifest as correlating to their beliefs about the Bible, and usually parallels their positions on other issues which divide [[conservatives]] from [[liberals.]]<ref>[http://peacebyjesus.witnesstoday.org/RevealingStatistics.html#Sec4 Revealing Statistics: Differences Between Denominations]</ref> {{Main|Homosexuality and Christianity}}

The subject of [[homosexuality]] and the [[Bible]] is one in which the Biblical condemnation of homosexual relations has historically been upheld. However, beginning shortly before the sexual revolution of the 1960's, continued attempts have been made to negate the universal injunctions against homosexual relations, and to find sanction for the same. This interpretive conflict is one which is between two fundamentally different positions, these being the traditional/historical position and the latter revisionist, pro-homosexual view.<ref>A. J. Gagnon, "The Authority of Scripture in the 'Homosex' Debate"</ref> Principal texts are [[Genesis]] 1:26,27;; 2:18-24; [[Leviticus 18]], and [[Romans 1]]. The religious conflict between the two positions by churches or individuals is typically manifest as correlating to their beliefs about the Bible, and usually parallels their positions on other issues which divide [[conservatives]] from [[liberals.]]<ref>[http://peacebyjesus.witnesstoday.org/RevealingStatistics.html Revealing Statistics]</ref> {{Main|Homosexuality and Christianity}}

This article deals with the phenomenon of pro-homosexual polemics in the light of traditional/historical Biblical [[exegesis]], that of the explanation of a text, based upon proven principals of [[hermeneutics]],<ref>[http://www.theologue.org/HERMENEUTICS-DMERKEL.html Hermeneutics - A Guide To Basic Bible Interpretation By Darryl M. Erkel]</ref> or rules of interpretation.  

This article deals with the phenomenon of pro-homosexual polemics in the light of traditional/historical Biblical [[exegesis]], that of the explanation of a text, based upon proven principals of [[hermeneutics]],<ref>[http://www.theologue.org/HERMENEUTICS-DMERKEL.html Hermeneutics - A Guide To Basic Bible Interpretation By Darryl M. Erkel]</ref> or rules of interpretation.  

Those who hold to the traditional position of unconditional prohibition of homoeroticism usually work from a strong adherence to the theological foundation of Biblical infallibility, in which God, as the author of [[Holy Scripture]], made His will for man evident and to be obeyed, especially as concerning basic doctrines and laws for attitude and behavior. This position holds that proper exegesis requires the consistent use of proven rules of interpretation ([[hermeneutics]]), and that such confirms the transcendent relevancy of the Bible, and that in particular it's spiritual and [[moral]] laws are immutable. Rather than every man doing that which is right according to his judgment, (Dt. 12:8; Jdg. 17:6) man is to be subject to the holy, just and good laws of God, (Rm. 7:12) which are to His benefit when obeyed, and to man's detriment when forsaken. (Dt. 28) In so seeking to live by every word of God, (Mt. 4:4) it becomes evident that a basic literalistic approach to Biblical exegesis is required, so that while interpretations are understood within the context of their respective literary forms, a wide range of metaphorical meanings of the historical narratives, in particular, are disallowed. In addition, historically Christian theologians have overall seen the laws of God manifested as within different categories, basically those of immutable transcendent laws, out of which cultural applications were made, and ceremonial laws, which were typological of Christ and His working under the New Covenant. (Colossians 2:16,17; Hebrews 9:10)<ref>The Authority Of God's Law Today, Greg L. Bahnsen</ref>   

Those who hold to the traditional position of unconditional prohibition of homoeroticism usually work from a strong adherence to the theological foundation of Biblical infallibility, in which God, as the author of [[Holy Scripture]], made His will for man evident and to be obeyed, especially as concerning basic doctrines and laws for attitude and behavior. This position holds that proper exegesis requires the consistent use of proven rules of interpretation ([[hermeneutics]]), and that such confirms the transcendent relevancy of the Bible, and that in particular it's spiritual and [[moral]] laws are immutable. Rather than every man doing that which is right according to his judgment, (Dt. 12:8; Jdg. 17:6) man is to be subject to the holy, just and good laws of God, (Rm. 7:12) which are to His benefit when obeyed, and to man's detriment when forsaken. (Dt. 28) In so seeking to live by every word of God, (Mt. 4:4) it becomes evident that a basic literalistic approach to Biblical exegesis is required, so that while interpretations are understood within the context of their respective literary forms, a wide range of metaphorical meanings of the historical narratives, in particular, are disallowed. In addition, historically Christian theologians have overall seen the laws of God manifested as within different categories, basically those of immutable transcendent laws, out of which cultural applications were made, and ceremonial laws, which were typological of Christ and His working under the New Covenant. (Colossians 2:16,17; Hebrews 9:10)<ref>The Authority Of God's Law Today, Greg L. Bahnsen</ref>   

In regards to the issue of sexual unions, this historical or traditional position, especially as substantiated by conservative Christians, holds that the Bible establishes and consistently confirms that only the women was created from man and for man, as his uniquely compatible and complementary paracletal "helpmeet". And that only this joining of two opposites halves is shown to be what God designed and decreed to make man (for those who so choose to marry) sexually complete, and which no other physical creation could fulfill. (Gn. 2:18-24; Mt. 19:4-6; 1Cor. 11:9; Eph. 5:31) And which purposefully created physical and positional complementary distinctions (1Cor. 11:1-12) precludes fulfillment by same gender unions. In addition, the explicit and abundant evidenced for the establishment of marriage for heterosexuals, by which sexual union is sanctified by God, is seen to stand in stark contrast to the lack of any establishment of marriage between "homosexuals". This conspicuous absence is not found to be constrained by cultural considerations, but rather is due to homosexual relations being foundationally contrary to the aforementioned foundational design and decrees of God.<ref>[http://s3.amazonaws.com/tgc-documents/journal-issues/21.1_Taylor.pdf The Bible and Homosexuality by J. Glenn Taylor (Assoc. Prof. Of to at Wycliff College. U. of Toronto]</ref>

In regards to the issue of sexual unions, this historical or traditional position, especially as substantiated by conservative Christians, holds that the Bible establishes and consistently confirms that only the women was created from man and for man, as his uniquely compatible and complementary "helpmeet". And that only this joining of two opposites halves is shown to be what God designed and decreed to make man (for those who so choose to marry) sexually complete, and which no other physical creation could fulfill. (Gn. 2:18-24; Mt. 19:4-6; 1Cor. 11:9; Eph. 5:31) It is furthermore seen that these uniquely created complementary distinctions (1Cor. 11:1-12) preclude fulfillment by same gender unions. In addition, the explicit and abundant evidence for the establishment of marriage for heterosexuals, by which sexual union is sanctified by God, is seen to stand in stark contrast to the lack of any establishment of marriage between "homosexuals". This conspicuous absence is not found to be constrained by cultural considerations, but rather is due to homosexual relations being foundationally contrary to the aforementioned foundational design and decrees of God.<ref>[http://s3.amazonaws.com/tgc-documents/journal-issues/21.1_Taylor.pdf The Bible and Homosexuality by J. Glenn Taylor (Assoc. Prof. Of to at Wycliff College. U. of Toronto]</ref>

In addition, and consistent with the understanding that God made basic doctrines and laws for human behavior evident and to be obeyed, the laws and principals concerning human sexual partners are seen as moral, universal and transcendent from the time of their institution, and directly applicable to today's cultural contexts. In examining such, it is evidenced that from the beginning all sexual relations outside marriage were and are consistently categorized as fornication. (1Cor. 7:2). And in contrast to heterosexual unions, in the places where homoerotic relations are most explicitly dealt with (Lv. 18:22; 20:13; Rm. 1:26,27) they are only condemned, with this condemnation also being universal in scope, and not restricted to certain cultural, behavioral or motivational conditions.<ref>[http://www.ukapologetics.net/08/pannenberg1.htm Should We Support Gay Marriage? NO! Wolfhart Pannenberg]</ref><ref>[http://www.robgagnon.net/NewsweekMillerHomosexResp.htm Prof. Dr. Robert A. J. Gagnon]</ref><ref>Straight or Narrow? Sexuality from the Beginning, Thomas E.Schmidt</ref><ref>http://www.seekingtruth.co.uk/homosex.htm</ref>

As regards prohibitions on sexual activity, consistent with the understanding that God made basic doctrines and laws for human behavior evident and to be obeyed, the laws and principals concerning human sexual partners are seen as moral, universal and transcendent from the time of their institution, and directly applicable to today's cultural contexts. In examining such, it is evidenced that from the beginning all sexual relations outside marriage were and are consistently categorized as fornication. (1Cor. 7:2). And in contrast to heterosexual unions, in the places where homoerotic relations are most explicitly dealt with (Lv. 18:22; 20:13; Rm. 1:26,27) they are only condemned, with this condemnation also being universal in scope, and not restricted to certain cultural, behavioral or motivational conditions.<ref>[http://www.ukapologetics.net/08/pannenberg1.htm Should We Support Gay Marriage? NO! Wolfhart Pannenberg]</ref><ref>[http://www.robgagnon.net/NewsweekMillerHomosexResp.htm Prof. Dr. Robert A. J. Gagnon]</ref><ref>Straight or Narrow? Sexuality from the Beginning, Thomas E.Schmidt</ref><ref>http://www.seekingtruth.co.uk/homosex.htm</ref>

German theologian Wolfhart Pannenberg stated, "[T]he biblical statements on this subject merely represent the negative corollary to the Bible's positive views on the creational purpose of men and women in their sexuality."<ref>[http://headlines.agapepress.org/archive/10/32003b.asp One Flesh: Why Sodomy Can Never Depict the Relationship Between Christ and His Church, Agape Press]</ref>

As stated by German theologian Wolfhart Pannenberg,  

The final report of the Baptist Union of Western Australia (BUWA) Task Force on Human Sexuality concludes that while all mankind is prone to sin, “the Bible is clear that sin involves choice, and it unequivocally condemns homosexual behavior as sin.”<ref>Life News, October 1997. (Final Report of the Task Force on Human Sexuality, Baptist Union of Western Australia, July 1997)</ref>[http://www.christiananswers.net/q-aig/aig-c040.html]

:[T]he biblical statements on this subject merely represent the negative corollary to the Bible's positive views on the creational purpose of men and women in their sexuality.<ref>[http://headlines.agapepress.org/archive/10/32003b.asp One Flesh: Why Sodomy Can Never Depict the Relationship Between Christ and His Church, Agape Press]</ref>

Evangelical Bible scholar Greg Bahnsen<ref>http://home.comcast.net/~webpages54/ap/biobahn.html</ref> sums up the position of traditional Biblical exegesis in stating, "God’s verdict on homosexuality is inescapably clear. His law is a precise interpretation of the sexual order of creation for fallen man, rendering again His intention and direction for sexual relations. When members of the same sex (homo-sexual) practice intercourse with each other...they violate God’s basic creation order in a vile and abominable fashion."<ref>Bahnsen, Homosexuality: A Biblical View (Grand Rapids, MI: Baker Book House, 1978), p. 36.</ref>  In P. Michael Ukleja's summation, “Only towering cynicism can pretend that there is any doubt about what the Scriptures say about homosexuality. The Bible has not even the slightest hint of ambiguity about what is permitted or forbidden in this aspect of sexual conduct."<ref>“Homosexuality and the Old Testament,” BSAC 140 (July 1983): 259.</ref> Calvin Smith  concludes, "the  weak revisionist exegetical arguments, together with far more convincing traditionalist rebuttals,  have  led me  to affirm  the  traditional  view more firmly than ever.<ref>CONCLUDING REMARKS, Homosexuality Revisited in Light of the Current Climate</ref>

The final report of the Baptist Union of Western Australia (BUWA) Task Force on Human Sexuality concludes that while all mankind is prone to sin,  

While few pro homosexual writers concede with Wink that the Bible is contrary to same sex behavior, virtually all reject any Biblical censure of it. Author Robin Scroggs states, “Biblical judgments against homosexuality are not relevant to today’s debate.”<ref>Robin Scroggs, The New Testament and Homosexuality (Philadelphia: Fortress, l983) p. 127.</ref> William M. Kent, a member of the committee assigned by United Methodists to study homosexuality, explicitly denied the inspiration of any anti-homosex passages in the Bible, and their application today. Gary David Comstock, Protestant chaplain at Wesleyan University, termed it "dangerous" to fail to condemn the apostle Paul's condemnation of homosex, and advocated removing such from the canon.<ref>Gary David Comstock, Gay Theology Without Apology (Cleveland, OH: Pilgrim Press, 1993), p. 43. http://www.albertmohler.com/article_read.php?cid=7</ref> Episcopalian professor L. William Countryman contends, “The gospel allows no rule against the following, in and of themselves: . .. bestiality, polygamy, homosexual acts,” or “pornography.”<ref>Dirt, Greed, and Sex (Fortress, 1988)</ref> Christine E. Gudorf flatly denies that the Bible is the primary authority for Christian ethics.<ref>Balch, Homosexuality, Science, and the "plain Sense" of Scripture p. 121</ref> Bishop (Ret.) John Shelby Spong denies all miracles, including the virgin conception and literal bodily resurrection of Christ, as well as the Divine inspiration of Scripture, and denies that there are any moral absolutes<ref>[http://www.ukapologetics.net/08/spongwrong2.htm  Michael Bott and Jonathan Sarfati, "What’s Wrong With (Former) Bishop Spong?"]</ref>

While few pro homosexual writers concede with Wink that the Bible is contrary to same sex behavior, virtually all reject any Biblical censure of it. Author Robin Scroggs states, “Biblical judgments against homosexuality are not relevant to today’s debate.”<ref>Robin Scroggs, The New Testament and Homosexuality (Philadelphia: Fortress, l983) p. 127.</ref> William M. Kent, a member of the committee assigned by United Methodists to study homosexuality, explicitly denied the inspiration of any anti-homosex passages in the Bible, and their application today. Gary David Comstock, Protestant chaplain at Wesleyan University, termed it "dangerous" to fail to condemn the apostle Paul's condemnation of homosex, and advocated removing such from the canon.<ref>Gary David Comstock, Gay Theology Without Apology (Cleveland, OH: Pilgrim Press, 1993), p. 43. http://www.albertmohler.com/article_read.php?cid=7</ref> Episcopalian professor L. William Countryman contends, “The gospel allows no rule against the following, in and of themselves: . .. bestiality, polygamy, homosexual acts,” or “pornography.”<ref>Dirt, Greed, and Sex (Fortress, 1988)</ref> Christine E. Gudorf flatly denies that the Bible is the primary authority for Christian ethics.<ref>Balch, Homosexuality, Science, and the "plain Sense" of Scripture p. 121</ref> Bishop (Ret.) John Shelby Spong denies all miracles, including the virgin conception and literal bodily resurrection of Christ, as well as the Divine inspiration of Scripture, and denies that there are any moral absolutes<ref>[http://www.ukapologetics.net/08/spongwrong2.htm  Michael Bott and Jonathan Sarfati, "What’s Wrong With (Former) Bishop Spong?"]</ref>

In response to the various forms of pro-homosexual revisionism, Pastor Joseph P. Gudel notes, "It is extremely revealing to note that almost every pro-gay group within the church shares one thing in common: they reject the Bible as being fully the Word of God...Likewise, the many pro-homosexual books that have come out almost all reject - or even ridicule - the church's historic stance on the inspiration and authority of Scripture."<ref>Homosexuality in Society, the Church, and Scripture, The Authority of Scripture, Christian Research Institute Journal</ref>

In response to the various forms of pro-homosexual revisionism, Pastor Joseph P. Gudel notes,  

Likewise, Dr. Albert Mohler<ref>Master of Divinity and Ph.D. in "Systematic and Historical Theology;" president of Southern Baptist Theological Seminary, Louisville, Kentucky</ref> describes pro-homsex polemics as contending that “either the biblical texts do not proscribe homosexuality...or the texts do proscribe homosexuality, but are oppressive, heterosexist, and patriarchal in themselves, and thus must be rejected or radically re-interpreted in order to remove the scandal of oppression.” He goes on to conclude that, “The passages are not merely re-interpreted in light of clear historical-grammatical exegesis - - they are subverted and denied by implication and direct assault.”<ref>Fact Sheet on Homosexuality, http://www.lifeway.com</ref>

 

Likewise, Dr. Albert Mohler<ref>Master of Divinity and Ph.D. in "Systematic and Historical Theology;" president of Southern Baptist Theological Seminary, Louisville, Kentucky</ref> describes pro-homsex polemics as contending that  

 

"either the biblical texts do not proscribe homosexuality...or the texts do proscribe homosexuality, but are oppressive, heterosexist, and patriarchal in themselves, and thus must be rejected or radically re-interpreted in order to remove the scandal of oppression.

 

He goes on to conclude that, “The passages are not merely re-interpreted in light of clear historical-grammatical exegesis - - they are subverted and denied by implication and direct assault.”<ref>Fact Sheet on Homosexuality, http://www.lifeway.com</ref>

Alex D. Montoya<ref>Associate Professor of Pastoral Ministries at The Masters Seminary</ref> concurs, prefacing his essay on the subject at hand by stating,   

Alex D. Montoya<ref>Associate Professor of Pastoral Ministries at The Masters Seminary</ref> concurs, prefacing his essay on the subject at hand by stating,   

“Developments in the secular society in its acceptance of the [[homosexual lifestyle]] have put pressure on the [[evangelical]] church to respond in  some way. [[Homosexual]] spokespersons have advocated varying principles of interpretation to prove from the Bible the legitimacy of their lifestyle.  They have resorted to either subjectivism, historic-scientific evolving of society, or cultural biases of the Biblical writers to find biblical backing for their position.  Scripture condemns homosexuality is such passages as Genesis 19; Lev 18:22; 20:13; Rom 1:18-32; 1 Cor 6:9; 1 Tim 1:10; 2 Pet 2:7; and Jude 7.  The true biblical teaching on the subject requires the church to condemn the sin of homosexuality, convert the homosexual, confront erroneous teaching, and cleanse itself.  The church must be careful not to adopt the customs of the world.”<ref>The Master's Seminary Journal (TMSJ), 11/2 (Fall 2000), Homosexuality and the church,</ref>  

:Developments in the secular society in its acceptance of the [[homosexual lifestyle]] have put pressure on the [[evangelical]] church to respond in  some way. [[Homosexual]] spokespersons have advocated varying principles of interpretation to prove from the Bible the legitimacy of their lifestyle.  They have resorted to either subjectivism, historic-scientific evolving of society, or cultural biases of the Biblical writers to find biblical backing for their position.  Scripture condemns homosexuality is such passages as Genesis 19; Lev 18:22; 20:13; Rom 1:18-32; 1 Cor 6:9; 1 Tim 1:10; 2 Pet 2:7; and Jude 7.  The true biblical teaching on the subject requires the church to condemn the sin of homosexuality, convert the homosexual, confront erroneous teaching, and cleanse itself.  The church must be careful not to adopt the customs of the world.<ref>The Master's Seminary Journal (TMSJ), 11/2 (Fall 2000), Homosexuality and the church,</ref>  

It may be noted that homosexuals in general tend to have have a different view of God than the Biblical one, often indicated to be that of a pantheistic nature of deity which can refer to any of a variety of perspectives.<ref>http://www.barna.org/barna-update/article/13-culture/282-spiritual-profile-of-homosexual-adults-provides-surprising-insights</ref> A few homosexual apologists do present themselves as evangelical Christians, yet as with homosexual apologetics in general, certain hermeneutics and logic employed by them are seen as effectively allowing the negation of most any moral command, and the Bible itself as a moral authority.

It may be noted that homosexuals in general tend to have have a different view of God than the Biblical one, often indicated to be that of a pantheistic nature of deity which can refer to any of a variety of perspectives.<ref>http://www.barna.org/barna-update/article/13-culture/282-spiritual-profile-of-homosexual-adults-provides-surprising-insights</ref> A few homosexual apologists do present themselves as evangelical Christians, yet as with homosexual apologetics in general, certain hermeneutics and logic employed by them are seen as effectively allowing the negation of most any moral command, and the Bible itself as a moral authority. (See [[Leviticus 18]].)

== Genesis: the Unique Union of Man and Women ==

== Genesis: the Unique Union of Man and Women ==

(Gen 2:18-24)  "And the LORD God said, 'It is not good that '''the man''' should be '''alone'''; I will make him an '''help meet''' for him. {19} And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. {20} And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but '''for Adam there was not found an help meet for him.''' {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} '''And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.''' {23} And Adam said, This is now '''bone of my bones, and flesh of my flesh: she shall be called Woman''', because '''she was taken out of Man'''. {24} '''Therefore''' shall a man leave his father and his mother, and shall '''cleave unto his wife: and they shall be one flesh."'

(Gen 2:18-24)  "And the LORD God said, 'It is not good that '''the man''' should be '''alone'''; I will make him an '''help meet''' for him. {19} And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. {20} And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but '''for Adam there was not found an help meet for him.''' {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} '''And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.''' {23} And Adam said, This is now '''bone of my bones, and flesh of my flesh: she shall be called Woman''', because '''she was taken out of Man'''. {24} '''Therefore''' shall a man leave his father and his mother, and shall '''cleave unto his wife: and they shall be one flesh."'

The Biblical texts which are primarily the subject of homoerotic revisionism fall into two categories; those which prohibit or condemn homoeroticism, in principal or by precept, and those into which sanction for it is alleged. It is seen fitting<ref>Pastor Toby Brown, classicalpresbyterian.blogspot.com</ref>(Gn. 3:1-5) that these attempts begin in Genesis. In dealing with Gn. 1:27 and 2:18-24, efforts are made by pro homosexual apologists to negate the uniqueness of God's choice to join man and women together, in order to read into Scripture an allowance for marriage between same genders (which, by implication, may be seen to also include animals). While the Bible only evidences explicit and consistent Biblical declarations of who is joined in marriage, this being heterosexuals, proponents of homoeroticism  contend that a “man with man” sexual union can be valid. In attempting to negate the exclusivity of Gn. 2:24, the assertion is made by some proponents of homoeroticism 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."   

The Biblical texts which are primarily the subject of homosexual revisionism fall into two categories: those which prohibit or condemn homoeroticism, in principal or by precept, and those into which sanction for it is alleged. It is seen fitting<ref>Pastor Toby Brown, classicalpresbyterian.blogspot.com</ref>(Gn. 3:1-5) that these attempts begin in Genesis. In dealing with Gn. 1:27 and 2:18-24, efforts are made by pro homosexual apologists to negate the uniqueness of God's choice to join man and women together, in order to read into Scripture an allowance for marriage between same genders (which, by implication, may be seen to also include animals). While the Bible only evidences explicit and consistent Biblical declarations of who is joined in marriage, this being heterosexuals, proponents of homoeroticism  contend that a “man with man” sexual union can be valid. In attempting to negate the exclusivity of Gn. 2:24, the assertion is made by some proponents of homoeroticism 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."   

In response, the context of Gn. 2:18-23 is invoked as showing that it was only after other created beings were found unsuitable for Adam that the women was created. "The lonely Adam is provided not with a second Adam, but with Eve. She is the helper who corresponds to him. She is the one with whom he can relate in total intimacy and become one flesh.<ref>[http://www.biblicalstudies.org.uk/article_attitude_wenham.html Gordon J Wenham, The Old Testament Attitude to Homosexuality; Expository Times 1991]</ref>

In response, the context of Gn. 2:18-23 is invoked as showing that it was only after other created beings were found unsuitable for Adam that the women was created. "The lonely Adam is provided not with a second Adam, but with Eve. She is the helper who corresponds to him. She is the one with whom he can relate in total intimacy and become one flesh.<ref>[http://www.biblicalstudies.org.uk/article_attitude_wenham.html Gordon J Wenham, The Old Testament Attitude to Homosexuality; Expository Times 1991]</ref>

Donald D. Binder also responds, "Absent entirely from his [Countryman's] 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 73rd General Convention] Chaplain Donald D. Binder, PhD Adjunct Professor of New Testament, Southern Methodist University</ref>

Donald D. Binder also responds,  

 

:Absent entirely from his [Countryman's] 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 73rd General Convention] Chaplain Donald D. Binder, PhD Adjunct Professor of New Testament, Southern Methodist University</ref>

Hilborn states,  

Hilborn states,  

...the complementarity of woman and man is more than simply physical. Genesis 1:27 emphasizes that God created human beings in His own image - male and female together. The context shows that this divine image is expressed in a relationship which may be sexual, but which is also spiritual, emotional and psychological.<ref>[http://www.eauk.org/theology/key_papers/Homosexuality/loader.cfm?csModule=security/getfile&pageid=1630 Homosexuality and Scripture], by Dr David Hilborn, Theological Adviser, Evangelical Alliance (UK)</ref>

:...the complementarity of woman and man is more than simply physical. Genesis 1:27 emphasizes that God created human beings in His own image - male and female together. The context shows that this divine image is expressed in a relationship which may be sexual, but which is also spiritual, emotional and psychological.<ref>[http://www.eauk.org/theology/key_papers/Homosexuality/loader.cfm?csModule=security/getfile&pageid=1630 Homosexuality and Scripture], by Dr David Hilborn, Theological Adviser, Evangelical Alliance (UK)</ref>

Welch states that marriage is in essence, "a covenant of companionship that is ordained by God. It is the bringing together as one flesh two people who are truly 'fit' for each other." And that in contrast, "Homosexual acts ''and'' homosexual ''desire'', by either male or female, are a violation of this creation ordinance and are thus sinful."<ref>Edward T. Welch, The Journal of Biblical Counseling</ref>

Welch states that marriage is in essence,  

In addition, the Lord Jesus is shown to distinctly affirm the Genesis union of opposite gender union in Matthew 19:  

 

In addition, the Lord Jesus is shown in Matthew 19 to distinctly affirm that the Genesis union of opposite genders is the "what" of "what therefore God hath joined together":  

(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."''''

Gaiser adds that the legal materials in Genesis established boundaries for life as actually lived "outside the garden",<ref>Fred J. Gaiser, "Homosexuality and the Old Testament," Word & World 10 (1990): 161-165</ref> and here in the New Testament 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 being the union of the male with his female counterpart. It is therefore seen that 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."<ref name=peacebyjesus>http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html</ref> As Keil and Delitzsch state, “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 & Delitzsch Commentary on the Old Testament; Johann (C.F.) Keil (1807-1888) & Franz Delitzsch (1813-1890)</ref>

Gaiser adds that the legal materials in Genesis established boundaries for life as actually lived "outside the garden",<ref>Fred J. Gaiser, "Homosexuality and the Old Testament," Word & World 10 (1990): 161-165</ref> and here in the New Testament Jesus references both Gn. 1:27 and 2:14, in being distinctly stating that the union of the male with his female counterpart is what God sexually joins, and which union Scripture elsewhere establishes and consistently confirmes. "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."<ref name=peacebyjesus>http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html</ref> As Keil and Delitzsch state, “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 & Delitzsch Commentary on the Old Testament; Johann (C.F.) Keil (1807-1888) & Franz Delitzsch (1813-1890)</ref>

Robert J. Gagnon argues

Robert J. Gagnon explains,

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 problematic JEDP theory, his analysis is overall good</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 problematic JEDP theory, his analysis is overall good</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>

: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>

The traditional position thus sees that the physical compatibility of the male/female union, with her unique procreational ability, itself stands in clear contrast to same gender unions,<ref>God, Marriage, and Family, p. 48, by Andreas J. Kostenberger, David W. Jones</ref> and the procreational aspect is what Judaism's traditional opposition to homosexuality is primarily based upon.<ref>Norman Lamm, Judaism and the Modern Attitude Towards Homosexuality, p. 197-98</ref> To suppose that the Designer created man to be sexually joined with one of his own, and with the life giving seed being deposited into the orifice of man designed only for waste to come out, is itself seen to be a supreme insult to God and His power, and His precepts.<ref> Straight and Narrow? Compassion and Clarity In The Homosexuality Debate, pp. 117-118, Thomas E. Schmidt https://www.rbc.org/questionsDetail.aspx?id=45768</ref> Yet it is also held that relegating the purpose of opposite gender marriage to being simply for procreation is untenable, as what Scripture reveals is that God also uniquely created the women in order to fill the need of man being alone, "that in addition to procreation, there is a unitive function of sexuality that has to do with fulfilling our need for companionship".<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, Genesis 1-2, by Joseph P. Gudel, Christian Research Institute Journal]</ref> This joining is seen as God's declared means of creating sanctioned sexual “oneness,” which other created beings could not fill (Gn. 2:18-20), to the glory of God.

The traditional position thus sees that the physical compatibility of the male/female union, with her unique procreational ability, itself stands in clear contrast to same gender unions,<ref>God, Marriage, and Family, p. 48, by Andreas J. Kostenberger, David W. Jones</ref> and the procreational aspect is what Judaism's traditional opposition to homosexuality is primarily based upon.<ref>Norman Lamm, Judaism and the Modern Attitude Towards Homosexuality, p. 197-98</ref>   Even on the basis of anatomical engineering, homosexual intercourse is seen to be a supreme insult to God and His power and wisdom, with unnecessary deleterious consequences.<ref> Straight and Narrow? Compassion and Clarity In The Homosexuality Debate, pp. 117-118, Thomas E. Schmidt</ref>  

Yet it is also seen that the purpose of opposite gender marriage to being simply for procreation is untenable, as what Scripture reveals is that God also uniquely created the women in order to fill the need of man being alone, "that in addition to procreation, there is a unitive function of sexuality that has to do with fulfilling our need for companionship".<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, Genesis 1-2], by Joseph P. Gudel, Christian Research Institute Journal</ref> Hilborn adds,  

The Song of Solomon is sometimes invoked as revealing that the women is uniquely designed to be man's compatible and complementary mate in more ways than just for procreation.<ref>http://peacebyjesus.witnesstoday.org/Song_of_Solomon.html</ref> (cf. Prov. 5:15-19) In addition, the sanctity of sex within marriage but apart from emphasis upon procreation also seen as being indicated in the New Testament, where celibate singleness is esteemed (1Cor. 7:7,8,24-43), and marriage between man and women is presented as the primary alternative to fornication, with conjugal relations being enjoined due to what their marriage union entails (1Cor. 7:1-5), with the marriage bed being undefiled. (Heb. 13:4) Jewish tradition also recognizes the importance of marital love and companionship. <ref>Ketubot, 61b-62b; Feldman, 168</ref>

 

 

The Song of Solomon is sometimes invoked as revealing that the women is uniquely designed to be man's compatible and complementary mate in more ways than just for procreation.<ref>http://peacebyjesus.witnesstoday.org/Song_of_Solomon.html</ref> (cf. Prov. 5:15-19) In addition, the sanctity of sex within marriage but apart from emphasis upon procreation also seen as being indicated in the New Testament, where celibate singleness is esteemed (1Cor. 7:7,8,24-43), and marriage between man and women is presented as the primary alternative to fornication, with conjugal relations being enjoined due to what their marriage union entails (1Cor. 7:1-5), with the marriage bed being undefiled. (Heb. 13:4) Jewish tradition also recognizes the importance of marital love and companionship. <ref>Ketubot, 61b-62b; Feldman, 168</ref>

In addition, the transcendent exclusivity of marriage being between male and female is seen as being throughout the Bible, in which whenever God gives instructions for sexual bonding it is always between opposite genders - even between animals, as seen in Noah's pairing (Gn. 7:9). The only marriages in the Bible are between man and women, with the Hebrew and Greek words for wife never denoting a male. In contrast to the abundant confirmation of God's sanction for heterosexual relations, it is pointed out that in all of the Bible there exists no establishment of any homosexual marriage by the people of God. “Indeed, every narrative, law, proverb, exhortation, metaphor, and piece of poetry in the Hebrew Bible having anything to do with sexual relations presupposes a male-female prerequisite.”<ref>http://www.robgagnon.net/NicholasKristofGodAndSex.htm</ref>

In addition, the transcendent exclusivity of marriage being between male and female is seen as being throughout the Bible, in which whenever God gives instructions for sexual bonding it is always between opposite genders - even between animals, as seen in Noah's pairing (Gn. 7:9). The only marriages in the Bible are between man and women, with the Hebrew and Greek words for wife never denoting a male. In contrast to the abundant confirmation of God's sanction for heterosexual relations, it is pointed out that in all of the Bible there exists no establishment of any homosexual marriage by the people of God. “Indeed, every narrative, law, proverb, exhortation, metaphor, and piece of poetry in the Hebrew Bible having anything to do with sexual relations presupposes a male-female prerequisite.”<ref>http://www.robgagnon.net/NicholasKristofGodAndSex.htm</ref>

Jame B. De Young, 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, in “Homosexuality,” writes,  

In response to the need for a marriage precedent, pro homosexual proponents attempt to make Jonathan and David's covenant a marriage, (see [[David and Jonathan]]) to which it is responded that covenants were common in in the Old Testament (the word occurs 285 times) and Jonathan and David made 3 of them, and there is nothing in the description of their relationship that establishes such, or sex. It is also contended that same gender marriage must be allowed since there is no explicit command prohibiting it. In response, it is stated that this polemic possesses the same amount of legitimacy as saying that marriage between man and certain animals is allowed, as these also are not explicitly forbidden. Under traditional exegesis, homosex marriage does needs to be explicitly forbidden, as God clearly specifies, and consistently confirms who is joined together in marriage, and unconditionally prohibits men laying with men as with women (Lv. 18:22), which “cleaving” is intractably part of God's description of marriage.  

 

In response to the need for a marriage precedent, pro homosexual proponents attempt to make Jonathan and David's covenant a marriage, (see [[David and Jonathan]]) to which it is responded that covenants were common in in the Old Testament (the word occurs 285 times, and only once in regard to marriage) and Jonathan and David made 3 of them, and there is nothing in the description of their relationship that establishes such, or sex. It is also contended that same gender marriage must be allowed since there is no explicit command prohibiting it. In response, it is stated that this polemic possesses the same amount of legitimacy as saying that marriage between man and certain animals is allowed, as these also are not explicitly forbidden. Under traditional exegesis, homosex marriage does needs to be explicitly forbidden, as God clearly specifies, and consistently confirms who is joined together in marriage, and unconditionally prohibits men laying with men as with women (Lv. 18:22), which “cleaving” is part of God's description of marriage. (Gn. 2:24; Mt. 19:4)

=== 1 Corinthians 11 ===

=== 1 Corinthians 11 ===

1Cor. 11:1-12 explicitly confirms the unique bond of man and women in marriage, which is contrary to same sex unions:

1 Cor. 11:1-12 explicitly confirms the unique bond of man and women in marriage, which is further seen as being contrary to same sex unions:

 

 

 

 

 

"But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." (1Cor 11:3)

In addition, the next verse explicitly states that it was the women who was created for the man:  

While some attempt to make this positional distinction culturally caused, the context reveals that this is based upon a creational, ontological distinction between man and the women, in which the man is the head of the women, like as the Father is the head of the Son, and Christ is the head of the church. While positional distinctions themselves do not require opposite genders (and sexual unions do not exist in the spiritual realm, nor can any absence of sexual distinctions therein negate those established by God in the physical realm), the reason for the male headship over the women is directly due to her being created from the man: 

:Neither was the man created for the woman; but the woman for the man. (v.9)

"For the man is not of the woman; but the woman of the man." (1Cor 11:8)

This statement of purpose references back to Gn. 2:18-24, which is the beginning of the establishment of the women as man's uniquely compatible and complementary helpmate, in marriage.  

Same gender unions are foundationally contrary to this, while it is next explicitly stated that it was the women who was created for the man:

A further aspect of the complementary nature of the man and the women is seen in their mutual interdependence stated in vs. 11-12:

"Neither was the man created for the woman; but '''the woman for the man.'''" (v.9)

:Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.  For as the woman is of the man, even so is the man also by the woman; but all things of God. (1 Cor 11:11-12)

This statement of purpose hearkens back to Gn. 2:18-24, in which, after making it apparent that no other earthly creation was fitting, the women was created out of to be man's “helpmeet”, that as is uniquely abundantly manifest throughout the Bible, by design and decree she is his uniquely compatible and complementary mate in marriage, in more ways than only the procreative aspect. "It is only in the heterosexual union of marriage that we find the fulfillment of God's intended order, both procreative and unitive."<ref>Gudel,"That Which is Unnatural"</ref> The mutual interdependence of the women and the man is next seen in vs. 11-12

"Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.  For as the woman is of the man, even so is the man also by the woman; but all things of God." 

In the light of these additional texts, to join man with man is further understood as being contrary to the sanctified union in marriage between man and women, in which opposite and uniquely compatible genders hold distinctive yet complimentary roles due to their creational differences, both in position and purpose.  

To join man with man in contrary to this unique union in marriage between opposite genders, in which both genders hold distinctive roles due to their creation differences, both in position, overall paracletal purpose and procreation.

Baker's states,  

=== Celibacy, Polygamy, and Procreation ===

 

=== Celibacy, polygamy, and procreation ===

While is it not a command that all men be sexually joined, the only other alternative is celibacy, as seen in the only alternative to fornication being marriage:   

While is it not a command that all men be sexually joined, the only other alternative is celibacy, as seen in the only alternative to fornication being marriage:   

"Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband." (1Cor 7:2)  

"Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband." (1Cor 7:2)    

 

 

 

Note that here again only man and women are joined in marriage, with "husband" and "wife" denoting just that. The exhortation to celibacy in singleness (1Cor 7:7,8,25-35) is based upon the spiritual nature of the believers relationship with Christ and His kingdom and the attention it is worthy of, and (if only partly) due to "the present distress", (v. 26) and perhaps a sense of imminent trials,<ref> which surely did come, not only from opposition by Paul's own "kinsmen according to the flesh" (Rm. 9:3; cf. 1Ths. 2:16), and the turmoil following the destruction of the temple in 70 A.D., but from often intense persecutions from a procession of emperors, from Domitian (195) to Diocletian (284-305)</ref> and in no way abrogates the restriction of sexual relations to being only between opposite genders in marriage.      

In support of the traditional position it is understanding that the exhortation to celibacy in singleness (1Cor 7:7,8,25-35) is shown to be based upon the spiritual nature of the believers relationship with Christ and His kingdom and the attention it is worthy of, and (if only partly) due to "the present distress", (v. 26) and perhaps a sense of imminent trials,<ref> which surely did come, not only from opposition by Paul's own "kinsmen according to the flesh" (Rm. 9:3; cf. 1Ths. 2:16), and the turmoil following the destruction of the temple in 70 A.D., but from often intense persecutions from a procession of emperors, from Domitian (195) to Diocletian (284-305)</ref> but which in no way abrogates the restriction of sexual relations to being only between opposite genders in marriage.  

Some seek to render the complementarian position to make single persons less human<ref>Hasbany, Homosexuality and Religion, p. 106</ref>, but such is not case. Rather, just as it is evident under the New Testament that marriage is not universally mandated, it is clear that what is joined together in marriage is opposite genders, which makes man sexually complete, while singleness is an holy an option in it's own right, but which requires celibacy.  

Proponents of homoeroticism also argue that the allowance of polygamous marriages in the Old Testament (even concubines were wives: Gn. 25:1; cf. 1Ch. 1:32; Gn. 30:4; cf. Gn. 35:22; 2Sam. 16:21, 22, cf.  2Sam. 20:3) indicates a departure from the Genesis model, and thus sets a precedent that would allow same sex relations and marriages.<ref>Walter Wink, ibid</ref> In response, it is pointed out that there is no structural change here, as while union with more than one wife was allowed, and the New Testament restores that to the original of one wife, (Gn. 2:24; Mt. 19:5 Eph. 5:22-6:2)<ref>Matthew Henry, Mt. 19:8-12; Albert Barnes, 1.Cor. 7:2</ref><ref>Unlike children (Eph. 6:1), which is plural, when a individual husband is addressed, it is not "husband love your wives," but "let every one of you in particular so love his wife" (Eph. 5:33). Likewise "honor thy father and mother" are singular (Eph. 6:20) and presumes only one of each. A prime requirement for pastors, who are examples to be followed (2Ths. 3:7,9; Heb. 13:7), is that they only have one wife (1Tim. 3:2; Tts. 1:6; cf. 1Cor. 9:5). Likewise deacons (1Tim. 3:12) See also God, Marriage, and Family, pp. 43-45</ref><ref>The reformist Essene sect at Qumran rejected ‘taking two wives in their lives’ because ‘the foundation of creation is “male and female he created them” [Gen 1:27]' and because ‘those who entered (Noah’s) ark went in two by two into the ark [Gen 7:9]’ (CD 4.20-5.1). Gagnon, http://www.robgagnon.net/articles/homosexStacyJohnsonSJT2.pdf</ref> yet even an excess of wives is manifest as keeping with the creational design and directive in which the women was created for the man, with polygamy only differing from the Genesis model which Jesus affirmed in the number of female wives (as in too much of a good thing: Prv. 18:22), not their gender.

Nor does the fact that [[polygamy|polygamous]] marriages were allowed in the Old Testament (even [[concubine]]s were wives: Gn. 25:1; cf. 1Ch. 1:32; Gn. 30:4; cf. Gn. 35:22; 2Sam. 16:21, 22, cf. 2Sam. 20:3) in any way allow same sex marriages, as while union with more than one wife was allowed, and the New Testament restores that to the original of one wife,<ref>(Gn. 2:24; Mt. 19:5 Eph. 5:22-6:2. Unlike children (Eph. 6:1), which is plural, when a individual husband is addressed, it is not "husband love your wives," but "let every one of you in particular so love his wife" (5:33). Likewise "honor thy father and mother" are singular (6:20) and presumes only one of each. A prime requirement for pastors, who are examples to be followed (2Ths. 3:7,9; Heb. 13:7), is that they only have one wife (1Tim. 3:2; Tts. 1:6; cf. 1Cor. 9:5). Likewise deacons (1Tim. 3:12) See also God, Marriage, and Family, pp. 43-45</ref> yet even an excess of wives is in keeping with the creational design and directive in which the women was created for the man, and only violates it in the number of female wives, not their gender. 

McNeill<ref>ref. by Richard Hasbany, The Church and the Homosexual, Cp. 2</ref> and others attempt to force marriage under the New Testament to include homosexuals due to its lower priority upon procreation. However, as related above, conservative Christians in particular see the Bible explicitly honoring romantic and erotic love between a man and his female spouse in places such as the Song of Solomon (cf. Prov. 5:15-19), and otherwise revealing the marriage bond as being far more than for procreation, with the women's uniqueness as the helpmeet of the man transcending that aspect (although the complementary aspect relative to procreation is held as important by conservative Jews and Christians, and which itself excludes same sex unions).<ref>[http://peacebyjesus.witnesstoday.org/Homosexuality_and_the_Bible_Wink.html#Old A refutation of Dr. Walter Wink: Homosexuality and the Bible]</ref>

McNeill<ref>ref. by Richard Hasbany, The Church and the Homosexual, Cp. 2</ref> and others attempt  to force marriage under the New Testament to include  homosexuals due to its lower priority upon procreation, and emphasis upon essential oneness of all races in Christ. (Gal. 3:28)  However, the Bible explicitly honors romantic and erotic love between a man and his female spouse in the Song of Solomon, and otherwise reveals the marriage bond as being far more than for procreation, as the women's uniqueness as the helpmeet of the man transcends that aspect (although again, this is by no means a minor one, and which itself excludes same sex unions). And while under the New Covenant, physical procreation is not seen as having the priority evidenced in the Old Testament, yet not only is the unique union of man and women in marriage affirmed, and that sexual union only, but rather than long term sexual abstinence in marriage being promoted (or sex only as part of procreation), regular benevolent conjugal relations are actually enjoined, which are based upon to the depth of the ordained marriage union (1Cor. 7:3-5; Heb. 13:4).  

In additional support of the traditional position, it is argued that while under the New Covenant physical procreation is not seen as having the priority evidenced in the Old Testament, yet not only is the unique union of man and women in marriage (alone) affirmed, but rather than long term sexual abstinence in marriage being promoted (or sex only as part of procreation), regular benevolent conjugal relations are actually enjoined, which are based upon to the depth of the ordained marriage union (1Cor. 7:3-5; Heb. 13:4).  

As regards the principal behind Gal. 3:28, while all believers are one in Christ regardless of sexual and racial distinctions, and in the spiritual age to come even sexual unions will not exist between the elect, (Lk. 20:34-36) it is also evident that this spiritual oneness does not negate positional/functional differences, (Heb. 13:17) including those based upon creational distinctions (1Cor. 11:1-3; Eph. 5:22-25; 1Pt. 3:1-7) or the effects of the Fall (1Tim. 11-15)<ref>"saved in childbearing" does not imply salvation due to works, but by obedient faith in Christ, which was/is to be generally expressed by women in raising children and maintaining the home. In other places Paul commends those who helped Paul and others in the gospel work, (Rm. 16:1,2ff; Phil. 4:3) in addition to encouraging celibacy in singleness if so called.</ref>

Another attempt in homosexual argumentation is to invoke  Gal. 3:28 to order to negate the ontological argument against homomarriage.<ref>Walter Brueggemann, Lisa Miller, ref. in "More than “Mutual Joy”: Lisa Miller of Newsweek against Scripture and Jesus", (Gagnon) http://www.robgagnon.net/NewsweekMillerHomosexResp.htm</ref> Countering this is historical exegesis, which evidences that while all believers are spiritually one in Christ regardless of sexual and racial distinctions, and in the spiritual age to come even sexual unions will not exist between the elect, (Mt. 22:30; Lk. 20:34-36) yet it is also evident that this spiritual oneness does not negate positional/functional differences, (Heb. 13:17) including those based upon creational distinctions (1Cor. 11:1-3; Eph. 5:22-25; 1Pt. 3:1-7) or the effects of the Fall. (1Tim. 2:9-15)<ref>Albert Barnes, John Gill, 1Cor. 11:3; 14:34; 1Tim. 2:8-11</ref><ref>Note: "saved in childbearing" is generally held by traditionalists not as implying salvation due to works, but by obedient faith in Christ, which will saved her despite her travail of mothering (Gill, JFB), akin to being saved "as by fire", (1Cor. 3:15) if they continue in the faith.  An alternative understanding is that generally women will be saved by a faith which was/is to be usually primarily expressed by women in raising children and maintaining the home. In other places Paul commends those women who helped Paul and others in the gospel work, (Rm. 16:1,2ff; Phil. 4:3) in addition to encouraging celibacy in singleness if so called.</ref> And that essential spiritual equality does not abrogate basic moral laws, including those against unlawful sexual partners, and the specifications of who is to be joined in marriage, which are seen as upheld in the New Testament.

=== Eunuchs and exegesis ===

=== Eunuchs===

(Mt. 19:9-12)  "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. {10} His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. {11} But he said unto them, All men cannot receive this saying, save they to whom it is given. {12} For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."

(Mt. 19:9-12)  "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. {10} His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. {11} But he said unto them, All men cannot receive this saying, save they to whom it is given. {12} For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."