Changes

The prior homosexual argument relates to one that posits that some men are born homosexual, and thus marriage must be allowed for them.<ref>http://www.robgagnon.net/NicholasKristofGodAndSex.htm</ref> The premise for this is both unproven,<ref>Homosexuality By Stanton L. Jones, Mark A. Yarhouse</ref> and it's logic is untenable. No sound evidence exists to prove that homosexuals were born that way, though this may be possible, and certainly one individual may be more prone to one type of sin that another. However, this is irrelevant as the Biblical fact is that all mankind is born with a proclivity to sin, but this in no way justifies acting it out. (Romans 6, 7; 1John 2:6). Every day men must resist sexual desire if it would be immoral as contrary the Creator's laws, which are good and necessary. (Rm. 7:12) The logical end of the homosexual argument is that all innate proclivity to sin justifies acting it out, but God told Cain that he could resist sin. (Gn. 4:7), and commands us to resist sin and overcome it, and shows us how. (Rm. 8; 12)

The prior homosexual argument relates to one that posits that some men are born homosexual, and thus marriage must be allowed for them.<ref>http://www.robgagnon.net/NicholasKristofGodAndSex.htm</ref> The premise for this is both unproven,<ref>Homosexuality By Stanton L. Jones, Mark A. Yarhouse</ref> and it's logic is untenable. No sound evidence exists to prove that homosexuals were born that way, though this may be possible, and certainly one individual may be more prone to one type of sin that another. However, this is irrelevant as the Biblical fact is that all mankind is born with a proclivity to sin, but this in no way justifies acting it out. (Romans 6, 7; 1John 2:6). Every day men must resist sexual desire if it would be immoral as contrary the Creator's laws, which are good and necessary. (Rm. 7:12) The logical end of the homosexual argument is that all innate proclivity to sin justifies acting it out, but God told Cain that he could resist sin. (Gn. 4:7), and commands us to resist sin and overcome it, and shows us how. (Rm. 8; 12)

It also may be postulated that if wasting of seed is the real reason for prohibitions against homosex, then the Bible would have also explicitly addressed spilling of semen by self sexual stimulation, often called ''onanism'' by Orthodox Judaism, relating it to the Divine execution of Onan (Gn. 38:4-10) for ''coitus interruptus''. However, Onan's most evident sin appears to be his selfishness and disobedience in refusing to raise up seed to his brother, which requirement would later become codified in Mosaic law (Dt. 25:5-10). The issue of man's seed of copulation going out from him is addressed in Lv. 15:16, but the manner is not evident, and for which the penalty was being unclean until the evening. While some disagree, self sexual release is now best evidenced by conservative Bible believers as being contrary in principle to precepts concerning sexual joining, (1Cor. 7:2; 1Thes. 4:4) lust, (Mt. 5:8) and temperance, (1Cor. 9:7) and included in prohibitions against sexual uncleanness, as well as for testimony sake.(Eph. 5:3; 1Cor. 10:31,32)<ref>http://www.cfcnb.org/docs/Sexual_Purity.pdf</ref>  But as this would likely have been more the occasion of wasting seed than male homosex, then explicit regulations would be expected if wasting the seed were the reason for laws against the latter.  

It also may be postulated that if wasting of seed is the real reason for prohibitions against homosex, then the Bible would have also explicitly addressed spilling of semen by self sexual stimulation, often called ''onanism'' by Orthodox Judaism, relating it to the Divine execution of Onan (Gn. 38:4-10) for ''coitus interruptus''. However, Onan's most evident sin appears to be his selfishness and disobedience in refusing to raise up seed to his brother, which requirement would later become codified in Mosaic law (Dt. 25:5-10). The Talmud has a passage (b. Niddah 13b) which links self stimulation and pederasty together as violations of marriage. The issue of man's seed of copulation going out from him is addressed in Lv. 15:16, but the manner is not evident, and for which the penalty was being unclean until the evening. While some disagree, self sexual release is now best evidenced by conservative Bible believers as being contrary in principle to precepts concerning sexual joining, (1Cor. 7:2; 1Thes. 4:4) lust, (Mt. 5:8) and temperance, (1Cor. 9:7) and included in prohibitions against sexual uncleanness, as well as for testimony sake.(Eph. 5:3; 1Cor. 10:31,32)<ref>http://www.cfcnb.org/docs/Sexual_Purity.pdf</ref><ref>http://ldolphin.org/Mast.shtml</ref>  But as this would likely have been more the occasion of wasting seed than male homosex, then explicit regulations would be expected if wasting the seed were the reason for laws against the latter.  

In summary, traditional exegesis evidences that the warranted essential basis for the injunctions against homosex is that it is intrinsically contrary to the union God has established for man. All marriage in Scripture is based upon it's foundation in Genesis, in which God purposely created two different genders to be joined in a uniquely complementary and compatible sexual union, with distinctive positions patterned after the Divine order, for both procreational purposes as well as in sexual and non-sexual ways which transcend this.  In contrast to homosexual attempts at eisegesis (2Pet. 3:16) nowhere is same sex marriage evident or sanctioned, in principal or by precept. Rather, to join Adam (man) with one of his own (or an animal), is manifestly radically contrary to what God has specifically and transcendently ordained, by both design and decree, and is maintained in principle and by precept. What therefore God has placed (sexually) asunder, let no man join together.

In summary, traditional exegesis evidences that the warranted essential basis for the injunctions against homosex is that it is intrinsically contrary to the union God has established for man. All marriage in Scripture is based upon it's foundation in Genesis, in which God purposely created two different genders to be joined in a uniquely complementary and compatible sexual union, with distinctive positions patterned after the Divine order, for both procreational purposes as well as in sexual and non-sexual ways which transcend this.  In contrast to homosexual attempts at eisegesis (2Pet. 3:16) nowhere is same sex marriage evident or sanctioned, in principal or by precept. Rather, to join Adam (man) with one of his own (or an animal), is manifestly radically contrary to what God has specifically and transcendently ordained, by both design and decree, and is maintained in principle and by precept. What therefore God has placed (sexually) asunder, let no man join together.