Changes

*3. The  word “likewise” in the beginning of v. 27 denotes a like contravention of the natural order by men as with women. Whether contrary to nature in v. 26 refers to women using devices, as some suppose, or sex with other women, is not a relevant distinction, as both were unnatural. There is however, evidence that what is referred to as homosexuality existed among women,<ref>Seneca the Elder [55 BC - 40 AD]; Martial, [40-103/4 AD]; Dorotheos of Sidon (25-75 CE) (implied); Pseudo-Phoc/kylides, 30 BC-40 AD;  Brooten, pp. 43-47, 19-123, 63-64, 248, note 99</ref> such as expressed in such works as  Amores of Lucian, in which Charicles argue in support of heterosexism, “you will have to sanction carnal intercourse between them; monstrous instruments of lust will have to be permitted, in order that their sexual congress may be carried out; that obscene vocable, tribad [lesbianism], which so rarely offends our ears--I blush to utter it--will become rampant, and Philænis will spread androgynous orgies throughout our harems."  

*3. The  word “likewise” in the beginning of v. 27 denotes a like contravention of the natural order by men as with women. Whether contrary to nature in v. 26 refers to women using devices, as some suppose, or sex with other women, is not a relevant distinction, as both were unnatural. There is however, evidence that what is referred to as homosexuality existed among women,<ref>Seneca the Elder [55 BC - 40 AD]; Martial, [40-103/4 AD]; Dorotheos of Sidon (25-75 CE) (implied); Pseudo-Phoc/kylides, 30 BC-40 AD;  Brooten, pp. 43-47, 19-123, 63-64, 248, note 99</ref> such as expressed in such works as  Amores of Lucian, in which Charicles argue in support of heterosexism, “you will have to sanction carnal intercourse between them; monstrous instruments of lust will have to be permitted, in order that their sexual congress may be carried out; that obscene vocable, tribad [lesbianism], which so rarely offends our ears--I blush to utter it--will become rampant, and Philænis will spread androgynous orgies throughout our harems."  

*4. As we are all born with sinful nature and its affections, but are called to resist sin, (Gn. 4:7; Col. 3:15) we cannot justify actions that are contrary to the Bible based upon our desires. As Schmidt  notes, Boswells solution “shifts the meaning of "natural" from Paul's notion of "that which is in accord with creation" to the popular notion of "that which one has a desire to do." But deeply ingrained anger does not justify murder, nor does deeply ingrained greed justify theft or materialism, nor does the deeply ingrained desire of many heterosexuals for multiple partners justify promiscuity.”<ref>http://www.studylight.org/dic/bed/view.cgi?number=T348 Thomas E. Schmidt,  Baker's Evangelical Dictionary of Biblical Theology Homosexuality, Romans 1:26-27]</ref>

*4. As we are all born with sinful nature and its affections, but are called to resist sin, (Gn. 4:7; Col. 3:15) we cannot justify actions that are contrary to the Bible based upon our desires. As Schmidt  notes, Boswell's solution “shifts the meaning of "natural" from Paul's notion of "that which is in accord with creation" to the popular notion of "that which one has a desire to do." But deeply ingrained anger does not justify murder, nor does deeply ingrained greed justify theft or materialism, nor does the deeply ingrained desire of many heterosexuals for multiple partners justify promiscuity.”<ref>http://www.studylight.org/dic/bed/view.cgi?number=T348 Thomas E. Schmidt,  Baker's Evangelical Dictionary of Biblical Theology Homosexuality, Romans 1:26-27]</ref> This recourse in pro-homosex polemics to making one's own inclinations the basis for morality, is seen as being exactly contrary to the commands of God, and to actually be a form of idolatry, making man the ultimate arbiter of what is right rather than the almighty who commands, "that ye seek not after your own heart and your own eyes, after which ye use to go a whoring" (Num. 15:19; cf. Dt. 12:8; Jdg. 17:6,25; Is. 5:21; Jer. 17:9)

*5. Evidence indicate Paul would have indeed been culturally enlightened, having been born and educated in Tarsus in the region of Cilicia, one of the three centers of Greek culture in his day (Acts 21:39).  E. M. Blaiklock states that Tarsus "became the Athens of the eastern Mediterranean, the ancient equivalent of a university city, the resort of men of learning, the home town of Athenodorus (74 B.C.-A.D. 7), the respected teacher of Augustus himself, the seat of a school of Stoic philosophers, a place of learning and disputation, and the very climate in which a brilliant mind might grow up in the midst of stimulus and challenge and learn to think and to contend."<ref>Zondervan Pictorial Encyclopedia of the Bible, s.v. Tarsus, by E. M. Blaiklock, 5:602). Also see P. Michael Ukleja, "The Bible and Homosexuality; Part 2: Homosexuality in the New Testament," Bibliotheca Sacra 140 (October-December 1983): 354.</ref> And that Paul manifested extensive awareness of Greek culture, as "He could talk and think like a Gr. and quote his native Cilician poets to the intellectuals of Athens. He could write strong Gr. in closely argued documents."<ref>Blaiklock ibid.</ref>  Malick notes that Paul was hardly an isolated Jew in a Greek world, and would thus be well aware of the homosexual activities of his time without depending on "Jewish rumor mills."<ref>David E. Malick, "The Condemnation of Homosexuality in Romans 1:26-27," Bibliotheca Sacra 150:  599 (1993): 327-340.</ref>

*5. Evidence indicate Paul would have indeed been culturally enlightened, having been born and educated in Tarsus in the region of Cilicia, one of the three centers of Greek culture in his day (Acts 21:39).  E. M. Blaiklock states that Tarsus "became the Athens of the eastern Mediterranean, the ancient equivalent of a university city, the resort of men of learning, the home town of Athenodorus (74 B.C.-A.D. 7), the respected teacher of Augustus himself, the seat of a school of Stoic philosophers, a place of learning and disputation, and the very climate in which a brilliant mind might grow up in the midst of stimulus and challenge and learn to think and to contend."<ref>Zondervan Pictorial Encyclopedia of the Bible, s.v. Tarsus, by E. M. Blaiklock, 5:602). Also see P. Michael Ukleja, "The Bible and Homosexuality; Part 2: Homosexuality in the New Testament," Bibliotheca Sacra 140 (October-December 1983): 354.</ref> And that Paul manifested extensive awareness of Greek culture, as "He could talk and think like a Gr. and quote his native Cilician poets to the intellectuals of Athens. He could write strong Gr. in closely argued documents."<ref>Blaiklock ibid.</ref>  Malick notes that Paul was hardly an isolated Jew in a Greek world, and would thus be well aware of the homosexual activities of his time without depending on "Jewish rumor mills."<ref>David E. Malick, "The Condemnation of Homosexuality in Romans 1:26-27," Bibliotheca Sacra 150:  599 (1993): 327-340.</ref>