Same Sex Marriage

  

400 words 2 scholary sources APA format 

1. Christians      are called to show compassion and understanding; if it will bring      happiness to homosexuals, why should we oppose same-sex marriage?
2. If you      believe same-sex marriage should not be opposed, then explain why not? Use      biblical and empirical support for your answer.
3. How      may one stand for something like same-sex marriage without being      judgmental? Support your view on the difference between confronting sin      and being judgmental using scripture.    

Audio Transcript: God’s Great Idea: Toward a Theology of Sexuality

As we think

about sexuality, it’s God’s great idea. But I’m sure that there are some who are saying, really, is it really

God’s great idea? There’s a dissenting view. There are those who see sex as evil and see

it very much as a part of our living

in a broken world. I remember one

time listening to a secretary who had been married for a good

number of years. She was talking to a

group of secretaries who were just beginning to think about

getting married. And she said, you know, male and female

relationships would be great if it

just were not for sex. Wow, she’s not alone. There have always been in the history

of the church, Those who have

looked upon sex, particularly Sex and

our fallen world, as something evil,

something bad. Augustine commented that all sexual

pleasure is evil. Rc sprawl reminds us that throughout the

history of the church, some have expounded on the notion that sex

within marriage even is merely tolerated by God for the sake of

procreation. Think about the area of sexuality and as

we look at what does the Bible

had to say and how will we develop a

theology of sexuality? Were aware of the

fact that there are many who feel that sex in our fallen world

is actually evil. So one of the things

that we want to do as we seek to help people recover and

develop a theologically, Biblically informed

view of human sexuality is we want to help people recover God’s great idea. And as we do that, there are some requirements that we must meet. We must begin to

think theologically. Now I know the

word theological. The concept of

theology is one that can be very threatening or

intimidating for some. So I thought we might

talk for a moment about what we mean exactly by thinking

theologically about this great idea or all

of God’s great ideas. I thought it might be

helpful to think about theology as God’s logic. Really the words theology can be broken apart into two different words

that OSCE or theo, which often stands for God, and is the Greek

word for God. And logos or logic, which might then just simply transliterate

God’s logic. When we talk about thinking theologically

about an issue, we’re talking

about finding out what God’s logic

on the issue is, or perhaps even

more to the point, what is God’s work? What does God say

about this subject? I, I’m reminded of the call of God to his people in, in the book of Isaiah

where God says come now and let us

reason together. Our God is a

reasonable God. He speaks and he wants to reason around the words

which he has spoken. He reveals to us patterns. He speaks to us of His purposes within the

context of His Word. And as we think

about sex and as we think

about sexuality, I think it’s good

to distinguish these two terms

when I think about sex and as we

talk about sex within the context

of this lecture, we’re talking about

that appetite that is in the human body that has been placed

there by God. We’ll see in a few moments that it is a good appetite. But it is primarily tied to procreation and to pleasure and to the purpose of God. God said to the

male and female, I want you to multiply, replenish, subdue

the earth, and have dominion over it for the glory of God. God wanted there

to be procreation. And so he did

not leave it to accident just as he placed within

the human body. The desire for Thursday because the body

needs refreshment and liquid in order to survive the desire for food because the body

needs food. So he placed within

the sexual appetite. And this is related

then to procreation, but also to pleasure and in a broader sense to

the purpose of God. Sexuality I think is to be differentiated from sex. Sexuality has to do

with the aesthetics that surround the fact that we are sexual beings. The appreciation for

the differences, the ability to celebrate

those differences, and the kinds

of feelings and pleasure that

we derive from. Noting that in fact males and females

are different, different voices,

different shapes, different thoughts,

different perceptions. And I think many times in the Christian community, we confuse

sexuality with sex. We think that any

sexual feeling can perhaps represents something that is sinful. When an effect, it is given to us to experience our sexuality as

something that is good and something

that is pleasurable. As we think then

about the issue of God’s logic or theology, we are thinking then

about God’s Word. And God’s word is

contained in the Bible. God speaks to us within the context of scripture. Paul said to Timothy

from a child, you have known the Holy

Scriptures which are able to make you

wise unto salvation. All Scripture is given

by inspiration of God and is profitable

for doctrine, for approved

for correction, for instruction

in righteousness, that God’s person

might be mature, thoroughly furnished

unto all good works. Now I know that when we

think of good works, we tend to think

of evangelism. We tend to think

of preaching. We tend to think of some of the good things that we do. But I want for

the purpose of our lecture to understand that sexuality

and sex within the context and purposes that God has outlined four, it is one of those

good works and God has given to us

then within his work, the logic and the

governing principles that are to guide us as we enjoy his good gift

of sex and sexuality. We help people discover the greatness of human

sexuality when we help them experience their sexuality

within the structures required by his

logic, by his word. Let’s examine 12 biblical theological

principles. When understood, applied,

and experienced, heighten our ability to enrich our own personal experiences

with sexuality. And heighten our ability

to help other people who perhaps are struggling with the issue

of sexuality, to enrich their

personal experiences with sexuality as well. First of all,

then God’s Word and principle number one, when we want to

find out where to begin on the subject

of sexuality, it is always good to go back to the beginning. And as we move back

to the beginning and look at the early

chapters of Genesis, we find God’s word, God’s principles governing

human sexuality. First of all, it’s

very clear within the biblical texts that God made man and woman. He made them in

the beginning, male and female

created he them. We also know, as

we’ve said already, the sexuality is a

necessary element in humanity’s ability

to fulfill the

creation mandate. God says, I want

you to multiply, wants you to replenish, wants you to subdue

the earth and have dominion over it. The team was created

to have dominion, but that Dominion

was to be in part, managed by a godly seed. And Malika, chapter two, verse 15, the Prophet says this to the

leaders of Israel. Did not God make both

one in order that he might have or

seek a godly see. Adam and Eve within

the intention of God, were created as

sexual beings, as a part of their

sexuality and their experience of sex between the two of them. There was to be

the birthing of a Godly C that

would be used of God to have dominion over the planet for His glory. So sexuality then is a

necessary element in humanity’s ability

to fulfill the creation mandate

and the divine purpose. God pronounced his

entire creation good. Read the early chapters of Genesis, and

it was good. And it was good,

and it was good. And sexuality falls within the purview of

that statement. God is saying of the team and the sexuality that

they experience. That it was in

fact a good thing. He sanctified His purposes. It would be a mistake

to think that sex or sexual feelings were bad as those who seek to

help other persons. We realize that within the context of

the Word of God, sexual feelings and

sexuality is one of those good gifts of God that is to

be celebrated. Look at the Song

of Solomon, read it and you find there a celebration of

human sexuality. The physical form

is celebrated. The very act of sexual intimacy

is celebrated. The relationship and the differences

between males and females are

celebrated within the context of the

Song of Solomon. And oftentimes

there has been an embarrassment or an attempt to say,

well, you know, really what you

have in the Song of Solomon is simply a kind of a poem that celebrates the relationship between Christ and his Church. Well, it may be that that’s behind some

of what is there. But in reality,

this is God’s manual on human sexuality. The Song of Solomon

is the manual that one book

in the Word of God that focuses directly on the issue of

human sexuality. God’s Word in

principle number two, it is not God’s will

that we consign the sexual dimension of our personhood

to extinction. As with other appetites, we must assume personal responsibility for control. Control, not extinction is God’s logic and God’s plan. In Proverbs chapter 23, we have some really

interesting instruction on the issue of appetites. I’ve said that

theologically, I think it helps

to think about sex as one of those good

appetites that God has placed within

humanity for the preservation and for the extension of humanity. In Proverbs 23, we read this when you set to

dine with a ruler. Note, well, what is

before you and put a knife to your

throat if you are given to gluttony, do not crave has delicacies for that

food is deceptive. Proverbs 23 is dealing with the subject

of appetite. And there are several

words that are very, very critical to

understanding what is being taught

in this text. There’s the word

given if you, if you desire or if you, if you are given

two delicacies, recognize the

deceptive quality of those those, those things that you use to indulge your appetite. And when you sit down, if necessary, put a

knife to her throat. If you are a person who has given to gluttony, if you’re given to

eating too much, if you like the

delicacy is too much, then take dramatic

and drastic action. Take control of that

area of your life. And so as we look then

at appetites, the, the idea is not to stop eating forever because that would mean certain death. But the idea is, recognize that appetites

can overflow there. God ordained banks. They can become

destructive elements in your life and give yourself to a

careful management or control of

that appetite. In Proverbs, chapter five, verses one through 23, we find the same

kind of attention given to the need

for control. We read this Drink

waters out of your own cistern and then let them be only thine own and

not strangers. This powerful passage

on sexuality admonishes for monogamy at

admonishes for control in the Song of Solomon again and again, particularly in

chapter two, verse seven, Chapter three, Verse Five, and chapter

eight verse four. We read this young woman

saying stern out up nor awaken love

until it is time. This is dramatically

tied to the concluding chapter of The Song of Solomon. And chapter eight, verses

eight through ten. Where we have again, poetic language describing a young woman’s journey

into adulthood. And there are some brothers who are raising

her and the, the words are spoken. We have a little sister and that what

are we going to do with her in the

day that she will be spoken for in the day

when she matures. And the, the

brothers say, well, if she’s a wall, then we will honor her. But if she’s a

revolving door than we will have to

take other action. And in the eighth chapter, verses eight through ten, we find this young

woman saying, I am a wall. I have reached maturity and I have maintained

my integrity. The way she has maintained integrity in the

sexual area of her life is by practicing this

careful control, stern out up nor awaken

until it is time. And so within the context

of the word of God, as we read God’s logic on human sexuality and

listen to his word. Sexuality is not

to be stirred up nor awakened until it is time control then

is a central issue as we think about

God’s logic with reference to

human sexuality. Now it’s also important to recognize that control is an element in the fruit of the

Holy Spirit. It is a component of His gracious work in the life of the

child of God. Paul tells the Roman

believers you are not controlled by the flesh,

but by the Spirit. If so, be that The Spirit of God dwells in you. And then he says, if you don’t have

the spirit of God, you don’t belong

to God because everyone who belongs to God has the spirit of God

living inside of him. Paul will say,

Don’t you know that your body is the temple of the Holy Spirit and the fruit of the Spirit in Galatians 522 through 26 is love and peace

and gentleness. But one element

in the fruit of the Spirit is the

element of self-control. As we think then about what the Shulamith

maiden was saying, what we are taught

in Proverbs, what we’re taught in

the Song of Solomon. We realized then

that the spirit of God has come in

order that we might be able to exercise careful self-control

within all of the areas of our lives. Rather it’s the

words we speak. Rather it’s the

indulging of our desire for something to satisfy our thirst or

rather in fact, it is related to

our sexuality, self-control, and our refusal to

apply it to ourselves. And our relationships

introduces us to biblical theological

issues like sin, repentance, confession, forgiveness, and

restoration. The Garden of Eden

as a tragic story of two people created for intimate

connection with God and intimate connection

with one another. We are now living in

the post fallen world. The reality is

that rather than obeying the words of God. The instruction of God, Adam and Eve

rebelled, they sin. And because of that, self-control becomes

a critical issue. They were out of control. And God had to initiate a whole plan of

redemption to bring them back to the

place where they could be once again and fellowship and

intimately connected with him and with

one another. And so God’s work of redemption

and the shedding of the animal blood in the provision

of skins for them. And then ultimately

the coming of the Messiah and the death, the burial and the

resurrection of Jesus Christ so

that He becomes the propitiate ocean

or the covering for our sins and

not for ours only, but for the sins of

the whole world. Introduces all of us

to the reality that post Eden living

east of Eden, as we sometimes say, introduces us to

the consequences of sin and rebellion having entered every arena

of our lives. And sexuality is one

of those arenas. The exercise of appetite is another of those arenas. And so self-control and our refusal as individuals

to apply it to ourselves and our

relationships introduces us to

themes like sin. And we read, For instance,

in first John 19, If we confess our sin, z is faithful and

just to forgive us our sins and to cleanse us from all on righteousness. And second Corinthians

chapter 67, Paul talks about

the necessity of repentance when relationships

are broken and wounded because of

the presence of sin. He talks about the issue of confession in first John

19 and forgiveness. And then in

Galatians chapter five, verse one, we are admonished

to consider the need for restoration. And those of us

who are spiritual are admonished to move alongside of others and participate in ministries

of restoration. And so as we think then of this whole issue

of self-control, we are mindful that

self-control is set against the backdrop of rebellion and human sin. And that Jesus

Christ has sent the Holy Spirit in order that we might not

be drunk with wine, but be filled with

the Spirit and be controlled by the

spirit of God. Therefore,

self-control, as we think of the issue

of sexuality, is the biblical model, rather than extinction or some other aesthetic model, then God’s word in

principle number three, the only legitimate

satisfaction on the sexual appetite, according to the

Word of God, is inside of

covenantal commitment. The seal of covenantal

commitment, as at the heart of God’s logic regarding

marriage, if we read, For instance,

in the book of Genesis, for this cause, a man shall leave

his father and mother and shall

cleave unto his wife. And the two shall become one flesh within

the context of the Song of Solomon. As we read regarding marriage and the

marital relationship, we come to the

eighth chapter. And this young

woman asking for the one thing

that she feels is absolutely necessary

to have and to achieve the marriage that is the Merit marriage union

envisioned by God. Asked for this, set me as a seal upon your heart, as a seal upon your arm for love is

as strong as death. And jealousy is his

unyielding as the grave. It burns like blazing fire, like a mighty flame. Many waters cannot

quench love, rivers cannot wash it away. If one were to give

all the wealth of his house for Love, it would not be enough

to purchase it. And so as we look then

at the Word of God and God’s logic regarding

human sexuality, we realize that,

that God is saying there must

be covenant. There has to be in place a strong covenantal

commitment. A commitment to monogamy, a commitment to

celebrating a relationship with one other person

till death, do part. And the seal then becomes

the symbol of this. I was reminded, I was thinking of

this of the, of the way in which

the whole bottling of things like aspirin and across the counter

medication changed when the Tylenol kinda

thing happened years ago where someone put a poison inside

of a capsule, a pilot of Tylenol. And every sense

then the tops, getting tops off

containers has been more difficult than every

top has a seal on it. And if you go to

the store and you, you want to buy one

of these bottles very often what you’ll do

is you’ll look and you’ll see as the

seal and tag. And if it’s not, you put it back because you want one of those bottles where the seal is intact, because the seal speaks of purity, speaks of safety. It speaks to the fact that this has not been

tampered with and that it’s safe to

take and that when you take it out of the bottle, there was a

therapeutic power for healing that will be there and not for harm because of the seal. God tells us any

fees in chapter one, verse 1314, When you

believed you were sealed with the Holy

Spirit of promise. And so as we

think then about marriage and

sexuality within the context of Scripture, we realize that

sex is meant to be a part of a covenantal

relationship. That it can only be all that God

intended it for B to B when it takes place within the context

of covenant. When there is the seal of a covenantal pledge that is at the heart of

the relationship, that safety, that

sense of protection, that sense of purity, that sense of exclusivity

is what enriches the biblical

theological view of sexuality and what makes sex for couples

who honor this much, much more gratifying and fulfilling than anyone

else can enjoy. It must be said

that when Jesus was teaching the

disciples about this in Matthew chapter 19, verses three through 11. And saying this is

one of the reasons why monogamy is

so important. It bring something

wonderful to a marital, into a sexual

relationship that, that what happened was

his disciples said, if that’s the

case, if you’re, if you’re hooked a one

woman for one life, it would be better

never to be married. Again, we are reminded of how sin has interrupted the divine vision

and has caused problems with what

God envisions. Nevertheless, as we think

about sexuality and sex within the context of the biblical

theological worldview, it takes place under

the seal of covenant. Principle number

four, God’s Word. And principle number four, some sex relationships, according to God’s logic. And the word of God, represent a form of idolatry fashion

than the myths, the personal fear. Addiction, and rebellion. Victimisation abounds

when sexuality is divorced from the

directives of God’s logic and God’s word. And Hebrews. Chapter

13, verse four, we are told that

marriage is honorable in all and the marital bed is pure and undefined. But we are reminded that

those who committed adultery and engage

and adulterous LH, sexual relationships,

GOD will judge. These were told in

Romans chapter one, verse 25, that human beings change the truth

of God into ally. They worshiped the creature more than the creator. And because of

this, God gave them up to vile affections. And men left the natural

use of the woman in and became filled with On righteousness

and fornication. And in the midst

of all of that and in the

victimization that abounds when

sexuality is divorced from the directives of God’s logic and God’s word, we encounter the

strong teaching of scripture that tells

us to walk in wisdom. Not as fools in the

arena of sexuality, awake from sleep, arise from death,

redeem the time. Sometimes you

were in darkness, Paul tells the

effusion believers, but you are now in light and you are to walk

as children of light. Sexual sin doesn’t fit your new lifestyle

and let it never be named among you. And so we must remind people and we

must be reminded ourselves that some

sexual relationships represent a tragic

form of idolatry, where sexuality is deified and become something

that Lords, that has a position

of Lord ship in our lives and commit and creates addictions

and all matter of rebellion and victimization follows in its train. Principle number five and God’s word, Hebrews 134, reminds us that sex again, under the seal

of the covenant, is not just good, but it is pure. It is honorable,

and it is wholly. You remember the passage

says marriage is honorable in all and

the bed on defiled, honorable could be

translated pure, holy. So some have spoken

of holy sex, and I think that is a wonderful metaphor

to describe God’s vision for sexuality within the contracts

const, text of marriage. Sex under the seal

of the Covenant is, is honorable, it is holy. It’s very difficult

in our broken, fallen world for a

couple to realize that when they are

actually having sex, when they are enjoying

sexual union, that God is actually

pleased with this and sees it

as something holy, something honorable,

something that is connected to his plan

and to his purpose, and yet that is

in fact the case. And that is what

the author of Hebrews is teaching

us that marriage. Under the covenantal seal, is in fact a

sanctified place. And the practice of

sexuality within marriage and sex within marriage is a sanctified, honorable, and

pure practice. God’s Word in

principle number six. The sexual appetite

is not placed in humans only to

assure procreation, but rather it is

God’s intention that our sexuality be a source of intense pleasure for us. Some would say, well

then sexes, alright, but it’s only within the context of marriage and it’s only for procreation. This doesn’t square, I think with what the Bible teaches about

sexuality and sex, It’s not just

about procreation. There are too

many passages in scripture that

indicate that God’s intentions

for sexuality are broader than simply

procreation. It is God’s will

that sexuality, and that’s the

sexual act itself be a source of immense and intense pleasure for human beings, God is not anti pleasure. God is not anti

enjoyment in Proverbs five versus

18 through 19, we read this rejoice with the wife

of your youth. Let her breasts

satisfy you at all times and be

ravaged with her love. And Ecclesiastes

chapter nine, verses seven through ten, your garments be

always white. Give attention

the holiness. Let your head lack

know ointment. Give attention to

spiritual anointing, but live joyfully with

the wife whom thou love us all the

days of your life. Take time to read

the Song of Solomon. Look at the number

of times that the, that the term

ravaged appears. Look at the way

in which the two describe one another. And you began to

realize then that God’s plan is that under the seal

of the covenant, that there be a

kind of knowing and a kind of pleasure derived from the

experience of sex. That really is

unlike probably any other thing life

has to offer us. God’s Word and

principle number seven, sexual intercourse is more than a physical act. It involves two persons in a very special

kind of knowing. That implies

deep connection, communion, sharing,

and total self giving. I would say that

if we think about the major

metaphors that, that inform a biblical theological view of human sexuality. We would have to

talk about covenant and covenantal

relationships and, and having sex under the seal of the Covenant. But we would also

then have to talk about a kind of intimacy, a kind of knowing

that is unique. The Scriptures, we

read that Joseph knew not marry until she had brought forth

her firstborn child. We read that Adam

knew Eve, his wife. And and that in

that knowing it’s more than knowing about its more than facts, it’s a deep, deep knowing that is taking place

under the seal. It is a kind of intimacy

that is related to two giving and to serving and to sharing

with the other. There’s a, there’s a

kind of safety that surrounds this knowing and this very special

relationship. And what’s the two

persons have a kind of special kind of

knowledge of one another. That results in a

deep connection, a deep sharing and a

total self giving. In a sense, this

parallels what Paul teaches any fees in chapter four, verse 29. When he talks about

this idea of making certain that no cutting communication comes

out of your mouth. But only what is good for edifying that

it may minister grace to the here and grieve not the Holy Spirit. This covenant and this seal that surrounds the

sexual relationship. And a biblical theological worldview results

in a focus on the other person that flows toward the needs

of the other person. It is a grace focus. And so Covenant within the biblical theological

worldview is, is flowing and the direction of

meeting needs. It is gracing. It is, it is

ministering grace. It is ministering to another person, serving

another person, being with another

person in a way that MFIs and ministers

grace to that person. So within the context of the biblical world view

on human sexuality, sex brings two

people together with the idea of giving in a

way that meets needs. And both of them

are focused on meeting the needs and

the life of the other. And we’ll see in a few moments

because of that, there is a deepening

sense in which they meet the needs

of themselves. The whole metaphor

that Paul is using any fusions for as a

metaphor of a body. Talks about the church as a body so that when

one part rises, the other part rises. And as we think

about the act of human sexuality, it’s not just about taking, it’s about being

involved in a very special

kind of knowing a very deep connection and communion and sharing. That because of the one

flesh relationship. That knowing and that giving not only elevates

the other person, but takes you up

at the same time. So that is one part rises, all rise as one part finds enjoyment,

all find enjoyment. And so as we think then

about the issue of the biblical,

theological worldview and human sexuality. It’s about Covenant thing. It’s about sex under the protection and

purity of the seal. It’s about gracing. It’s about having

a mind that is that is committed

to using all of the resources

that are at my at my available ability to minister to the needs

of this other person. God’s Word in principle

number eight. Sex, because of its

intense nature, cannot bring ultimate joy to the participants without a complete commitment

from both partners to the exclusiveness

that monogamy guarantees the seal again, the absence of fidelity

to one’s partner till death parts

is a violation of the divine

law and produces internal rage

and the person being victimized

by the infidelity. Even sexual

fantasy divorced from the covenantal mate can diminish the Joy of Sex derived from

monogamous coupling. Solemn, and we’ll say

better is the site of the eyes than the

wandering of the desire. Wandering itis

can compromise the integrity of the seal and the purity of

the relationship. And so sexual fantasy

has to be very, very carefully guarded and focused on one’s mate. But as we look at the

seal and the Covenant, you remember back in and salt Song of Solomon, Chapter eight, verses 67. Jealousy as cruel

as the gray when there is a violation of the purity of the seal, when there is a violation

of the covenant. Jealousy is the byproduct

and it can work. It’s destructive power on a relationship and destroy the sexual

relationship. For sexuality

functions best in a relationship

where there is this commitment to

the preservation of the seal and where

there is this idea of gracing the other person where there is

an exclusivity and a focus on

the other person that sees her rising. While he rises,

seat him rising. Well, she rises

because we are connected to one another.

We are one flesh. So there’s special kind of knowing and the

special commitment to to Covenant thing and the special

commitment to the seal. Special commitment

to gracing is at the heart of the biblical

theological worldview on human sexuality. God’s Word and

principle number nine. Sexual intercourse

is a part of the marital

relationship that is necessary to the

experience of genuine and full

unity and marriage. Only in cases

where it is made impossible by other

compelling reasons, should its absence from the marriage relationship

be acceptable? In these cases, both partners

should understand the reasons for its absence and give willing consent. First, Corinthians

chapter seven, verses one through five, governs several

of the principles that we’re going

to share now. Let the husband

render under the wife her do affection. And also the wife.

Under the husband. The wife does

not have power over her own body. And the husband

does not have power over his own body, but the wife does don’t defraud one another

except it be with consent for a time that she may give

yourselves to fasting and prayer and come

together again in order that Satan not tempt you for

your abstinence. Let’s move on and, and summarize this particular

portion of Scripture, God’s Word and

principle number ten. Sex in this passage is

a reciprocal right? It’s not just

a mail, right? Or a female, Right? It’s a reciprocal right. She has power

over his body. He has power over her body. It is based on

the reality that our bodies belong

to our mates. This scriptural

teaching is never intended to be a license

for spousal abuse, but rather to emphasize the responsibilities that accompany the

marital commitment. Spouses are

responsible under God for serving

one another, for gracing one another to flowing to the needs

of the other person. And in a satisfying and healthy sexual manner. This really helps us to understand sometimes what happens in a relationship where he wants to do this, but she doesn’t or she wants to do this

but he doesn’t. And that’s that the gracing principle

immediately deals that out because unless there is this

sense of consent, unless there is this sense that this is

something that we’re both happy with

and content with, then you don’t do

that kind of stuff. But it’s, but the biblical theological

paradigm says, We do, we grace

one another, we floated the

direction of need. And we do that in a

reciprocal fashion. So it isn’t just one

meeting the needs of another and as healthy

and it’s satisfying. Such a set setting, sex is personal and holding a complex

Meeting of both mates, feelings, thoughts,

and sensation. And again, grace then

flows to the need, the body concept that Paul gives to us any

fusions for that relates to the

church develops around the one flesh

concept that is part of the institution

of marriage only in marriage and the church

and in the Trinity. Do you have this

kind of unity, this oneness with

particularity. And, and the particularity is always in a sense subsumed to the oneness so that we are one

flesh, we are one body. And as want members

of one body, we differ and we celebrate

those differences. And we use those

differences to meet the needs of the other. And as that other person’s

needs are met and they rise and they feel a sense of

edification. So we rise with

them because we are vitally connected

to one another. And so as we think than a principle number ten, and as we think of

this teaching in First Corinthians

chapter seven, verses one through five, we realize that there is this vital connection. There is this sense

in which marriage is holy and the

bed is undefined. And there is this

sense in which we are connected to one another and that

we don’t have power over our bodies. So this idea of gracing

one another then becomes absolutely

critical to the advancement

of the intimacy. That was to be a part of that special

kind of knowing. That is at the

very heart of the biblical

theological paradigm for human sexuality. God’s Word and principle

number 11 again, First Corinthians

71 through five, sex should be viewed not only as a way of getting

one’s needs met, but also as a way of

serving one’s mate. Refusal to meet a

mate sexual needs in a wholesome and healthy

manner may place the spouse in a position

of vulnerability to sin within the

marital relationship. This responsibility

to respond in a affectionate

covenantal gracing way is so vital and

if it’s absent, if we differ from it, there is the exposure that resolves in the

life of our other, of the other partner to the potential

for temptation. And so as Paul is teaching on marital sexuality,

saying, you know, when marital sexuality

is not in place as it should be according to the

teachings of this text, what happens is

the other person them because they are not achieving levels of satisfaction in the

sexual area there live, become an object for

say, tannic attack. And that’s why then no

husband or no wife has the permission

biblically to withhold from their

husband or their wife. Because in a sense, when they do that

without consent, without prayer and fasting, without following

a set line of structure that is

outlined and God’s word. What happens is they expose or they open

up their partner to being vulnerable to

say, tannic attack. Well, God’s Word in

principle number 12. Sex is fully satisfying

then only when two persons possessed of expanding individual

identities. Come to the experience. There is a celebration

of differences. Each one comes to

give and demand. Each one remains intermittently independent

and dependent. Both are committed

to filling the void in the other and discovering in the filling a developing fullness

in themselves. Sexual intimacy requires oneness with healthy

separateness. This brings us, I think, to the last metaphor

that I want to use. As we think of the biblical

theological worldview, paradigm, and

human sexuality. We’ve talked about the

absolute prerequisite for the metaphor

of covenant. We looked at the Song

of Solomon and saw that that biblical

sexuality is meant to function under the

seal of the covenant. And that the seal is a wonderful metaphor

that speaks of of, of ensuring that purity and therapeutic power resides

in this medication. And if we, if we think of sexuality than if sexuality is to be powerful and our marital

relationships, and if it has to

be a powerful force for enjoyment and pleasure within our own personal lives in

our marriages. Then it has got to function under the seal of

covenantal protection. And when it doesn’t,

the potential for jealousy and

the potential for the damaging, corrupting work

of jealousy. And our relationship

is overwhelming. And a relationship

is transformed from a relationship

that was intended to bring life and enrichment to one that is bringing death and imprisonment and bondage. The second metaphors,

the metaphor of grace. Notice that that you really only have this kind of, of experience of sexuality

that is envisioned within the Song of Solomon and within other

portions of Scripture. If each of the people come to it and

know how to give and domain if each

of them common and, and know how to, to, to understand that they are

empowered persons. That they have meaning and, and that they have

identities that in fact are, are powerful. David said I am fearfully

and wonderfully made and that my

soul no ath, Right? Well, and I’ve defined intimacy and some of the writings that

I’ve done as, as oneness with

healthy separateness. I think sometimes

when we think of the Biblical paradigm

for marriage, we think of a oneness where one of the persons or both of them are lost in this sort of murky

mystical union. But that’s not the

biblical picture at all. I don’t think. For instance, in the

Song of Solomon, in the last chapter, the last few verses

of the chapter. The, the woman

comes to the man who is with his friends

and she says to him, cause me to hear

your voice. You bend with your

companions long enough cause me to

hear your voice. I want some communication. And so this woman

comes and says, my needs are not being met. You are with

your companions, you’re having a good

time talking to them. But I have needs I need

to hear your voice, cause me to hear

your voice. And so she has possessed

of an identity. That that allows her

to come and say, I need for you to Grace me. You’re not gracing me. I don’t hear your voice. I want you to come

and speak with me. I want you to come

and talk with me. And so in a, in a marriage where sexuality

is experienced, within the biblical

theological worldview, there was a commitment

of resources within that

marriage to empower the other person to become a full person so that every wife and

every husband can say what David said. I am fearfully

and wonderfully made and that my soul

north, right, well, and there is a

commitment of resources within

that marriage to the empowering of

the other person. Because we recognized that when one is edified, the hole is edified. When she is edified and empowered and she

can give-and-take. She can receive

and CER she can demand and give when she

can do those things. And he can do those things when there is that sense of full empowerment that comes from knowing who

I am and Christ. And then that

commitment to gracing. Not an empowerment

that says, give me I demand, but an empowerment that

results in gracing, flowing to the needs

of the other person. While at the same

time recognizing that I need for you to flow

toward my needs two. So this covenant thing, this gracing, the sense of, of empowerment that is at the very heart

of the Biblical paradigm for the body and for the one flesh

relationship and marriage results in the experience

of intimacy. That is at the heart of the Biblical paradigm. For human sexuality, God envisions a

marriage that in effect is every bit as powerful in terms

of the level of intimacy experienced as that which is

experienced within the triune Godhead itself. Everything flows out of the intimacy and

the oneness and the vital personhood

that is embodied in the Trinity and in a marriage there is

a level of intimacy. In the Song of Solomon

knew we read If a man would give all

the substance of his house for Love, it would be for,

for, for Love. It would be worthless because you can’t buy it. Well, you see when we honor the Biblical paradigm

and when we function within the covenantal

purity of the seal. When we have a deep

abiding conviction that we are in

this relationship to grace the other. And when we see and

understand how gracing another flowing to the needs of

another results, in a sense and an

empowerment of the self that elevates

the whole body, that elevates the

whole marriage, that elevates

both partners and opens them up to

the experience of a safety and security that resolves and levels of intimacy that can only be compared really

to the levels of intimacy that are enjoyed with the try unity of God. And so we began

to realize that God really does know

what he’s talking about. When he lays out his logic, when he speaks his word to the subject of

human sexuality. And we realize and affirm that God really did have a great player. That God’s great plan

for us included are joyful experience of the good gift

of sexuality. And that, that’s all a

part of his grand plan for us as His creatures

and for his purpose, for us as we fit within his pattern to do the

work of his kingdom.