Changes

===Traditional/historical position===

===Traditional/historical position===

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 its 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 its spiritual and basic [[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 "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 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>