Denver Seminary

2024-2025 Student Handbook 64 Addendum: Statement on Human Sexuality Board Approved 6.09.2017 The purpose of this document is to articulate a concise biblically and theologically grounded view of human sexuality 1 that reflects our commitments to the authority of Scripture and to being a community of grace and redemption. Because we recognize that human sexuality is a complex and deeply personal reality, as well as a controversial and divisive issue in our society and in the Church, our intent is to approach it with sensitivity, gentleness, compassion, theological acuity, and biblical fidelity. Our desire is to affirm in this statement the intrinsic value of every human being, the tragedy of sin, and the power of redemption in every area of human life. Biblical Teaching on Human Sexuality As part of the original creation design, sexuality is both God-ordained and purposeful in his divine plan for humanity. Instruction regarding sexuality is found in a wide array of passages in both the Old and New Testaments. Because sexuality is part of God's design for humanity, its significance is both theological and practical. Old Testament. The creation of humanity as male and female in God's image undergirds the biblical understanding of human sexuality (Genesis 1:26-28) and the assertion of a unique physical and spiritual relationship between the two sexes (Genesis 2:24). The creation mandate for humans to reproduce and "fill the earth" with image-bearers forms a central purpose for human sexuality. The gift of sexuality, the romance of union, and the joy for which God created humans as sexual beings, male and female, are celebrated throughout the Bible, and especially in the poetry of the Old Testament book, Song of Songs. The harmony of the man and woman in a committed sexual relationship realizes the ideal union described in Genesis 2:24. There are many examples of this glorious union in the biblical narrative including the beautiful love story of Ruth and Boaz found in the book of Ruth. In order to cherish and promote this ideal union of male and female in creation, the Old Testament contains specific pronouncements regarding personal and social responsibility in relationship to human sexuality. The biblical narrative affirms that sin broke apart the harmonious ideal between man and woman (Genesis 3:16) so that all relationships after this are tainted. The Old Testament warns against and forbids sexual behavior that is a violation of God's design and intent of union between man and woman in the covenant of marriage. Prohibitions against adultery (Exodus 20:14; Leviticus 18:20; 20:10; Deuteronomy 5:18; 22:22), premarital sex (Deuteronomy 22:13-21; 23-24), rape (Deuteronomy 22:25-29), incest (Leviticus 18:6-18; 20:11-12, 14, 17-21), prostitution (Leviticus 19:29; 21:9; Deuteronomy 23:17-18), and bestiality (Leviticus 18:23; 20:15-16) can be found in the law. Although polygamy is not explicitly prohibited in the Old Testament, it clearly violates the spirit of Genesis 2:24 and contributes to dysfunctional families throughout the biblical narrative. Homosexuality appears in the practices of the citizens of Sodom (Genesis 19) and of Gibeah (Judges 19), in the holiness laws of Leviticus (18:22 and 20:13), and possibly in the roles of certain cultic functionaries. The citizens of Sodom are condemned for their sexual immorality (Jude 7), though also for their pride and lack of concern for those in need (Ezekiel 16:49). The Leviticus passages address homosexual activity exclusively. Attempts to qualify these prohibitions by ignoring their clear and repeated emphasis are not exegetically convincing. Nor does the use of the masculine gender found in the Hebrew grammar of these prohibitions exclude female practice. 2 Further, understanding the deep friendships between Ruth and Naomi (Ruth 1—4) and between David and Jonathan (1 Samuel 18—20) as homosexual relationships imposes an interpretation on these narratives that the texts do not support. In light of the broad and

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