Denver Seminary

2019-2020 Student Handbook 63 the worst or most-cited of sins, sexual sins occur in many New Testament lists of behaviors that violate God's intentions for humanity (Matthew 15:19; Mark 7:21-22; 10:19; Romans 1:26-27; 13:9; 1 Timothy 1:9-11; 2 Peter 2:14; etc.). Undoubtedly, in the New Testament the incidence and condemnation of heterosexual sins far outstrip that of homosexual sins. The focus of the biblical texts in both the Old and New Testaments is on sexual behavior rather than sexual orientation. Whereas it is uncertain, whether the biblical authors were specifically addressing homoerotic attraction, the biblical prohibitions against and condemnation of homosexual behavior are strikingly clear and consistent throughout Scripture. God's design and intent in creation is male-female complementarity in human sexuality. Sin and Redemption in Human Sexuality Human persons are endowed with worth and dignity unique among all of God's creatures. This dignity derives from being created in God's image which, among other features, is relational existence. Gender distinctions provide the basis for that relational existence to be expressed in sexuality. Though sexual expression is not mandatory for the fulfillment of our relational humanity in God's image, it provides a sacred opportunity for that expression within the God-ordained structures of femaleness and maleness in the covenant of marriage commitment. Sadly, human sinfulness, which emerges from both original and individual choices to sin, impacts every aspect of human existence including sexuality and all interpersonal relationships. As it relates to sexuality, sin results in various forms of alienation and brokenness. Some of these forms result directly from personal, sinful choices; some result more indirectly from the effects of sinful choices by other people; still other forms ripple out from the broad effects of sin on creation in general. The need for Christ's redemption and the possibility of that redemption are coextensive with the dimensions, the expressions, and the results of sin. This implies the radical need for both forgiveness related to sexual sin and for restoration of our capacities for wholeness. In thinking about God's design for human personhood, the effects of sin on human relationships and sexuality, and the need for Christ's redemption in every aspect of human existence, particular attention must also be given to the domain of the tragic, i.e., those cascading effects of the Fall over which people have no control and which affect their humanity in some inexplicable fashion. The fact that these effects somehow result from sin's impact on the created order implies that all departures from God's original intent and design for sexuality are in need of God's restoring, redeeming grace. Such is the case even when no direct, personal choice is involved. Whatever their immediate provenance, sexual attractions and practices outside God's created structures, as well as experienced incongruence between one's sex and gender identity, are to be considered a result of the Fall. The Fall's tragic effect on every dimension of human existence does not necessarily imply personal moral responsibility for sexual desires that depart from God's design for human sexuality or for experienced gender incongruence that departs from God's design for personhood. Rather, the Fall implies moral responsibility for our actions, how one stewards sexuality so that humans can flourish and experience God's design. Nor does the category of the tragic alleviate personal responsibility or eclipse the moral character of decisions made in those circumstances. It does not negate the need for redemption. The existence of this theological category should shape how we interpret and respond to sexual brokenness, distortions, or struggles. Responsibility to follow God's creation design and plan exists for how a person lives in one's life circumstance. Identity is located in God's defining call on our lives (imago Dei) and not in the conditions of our lives or experiences over which we have no control. Additionally, the redeemed community serves as a vital context and vehicle of God's grace for living faithfully in tragic circumstances that could overwhelm a person's individual resources.

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