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Everything Will Be Ok Bible verses in the King James Version (KJV) about good to them that love God, to them who are the called according to [his] purpose​.
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They also do not pursue celibacy in the way Paul recommends in his first letter to the Corinthian church 1 Corinthians 7. Many faithful Christians are concerned that when we do not clearly articulate why some verses are still applicable but others in the same book are not, we risk only applying the Bible to our lives when it suits our own beliefs. What is biblical literalism? In the Christian Scriptures, there are fewer than ten verses that talk about same-gender sexual activity, out of over thirty-one thousand total verses in the Bible.

Some faithful Christians believe that we should focus on issues of poverty, liberation, and stewardship more than on issues of sexuality. There are references in the Bible to same-gender sexual acts. However, sexuality and sexual orientation was understood in a very different way in the times when the books of the Bible were written. The concept of sexual orientation and the existence of gay, lesbian, and bisexual people simply were not ideas that the Bible writers had access to.

When the writers of the Bible condemn same-gender sexual activity, they are not condemning loving, monogamous, committed, same-gender relationships as we experience them today, because those did not exist when the Bible was being written. Mona West, Ph. Five hundred years ago, the Christian church believed as did the rest of western civilization that the sun rotated around the earth.

Astronomers began to suggest, based on their observations, that the sun was actually the center of the solar system, and the earth moved around it. At first, the church rejected this outright. Some Bible verses specifically state that the earth cannot be moved 1 Chronicles , Psalm , or that the sun is what moves Joshua , Ecclesiastes As the scientific community continued to study the stars and the sky, it became scientifically impossible to believe that the earth was the center of the universe. Both pro-slavery and anti-slavery advocates relied on verses and stories from the Bible to ground their beliefs.

Today, the church continues to discuss how to understand and apply Bible verses around divorce, the role of women in the church, military force, and many other topics. What is feminist theology? Caryn Reeder notes, "The month-long delay before the finalization of the marriage would thus act in part as a primitive pregnancy test. The idea that the captive woman will be raped is supported by the fact that in passages like Isaiah and Zechariah , sieges lead to women being "ravished".

Rey notes that the passage "conveniently provides a divorce clause to dispose of her when she is no longer sexually gratifying without providing her food or shelter or returning her to her family. David Resnick praises the passage for its nobility, calling it "evidently the first legislation in human history to protect women prisoners of war" and "the best of universalist Biblical humanism as it seeks to manage a worst case scenario: controlling how a conquering male must act towards a desired, conquered, female other.

What Does the Bible Say about Pride?

If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. This passage does not specifically address the wife's complicity, and therefore one interpretation is that even if she was raped, she must be put to death since she has been defiled by the extramarital encounter. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die.

One interpretation of Luke , "And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth" is that Mary "contrived events in such a way as to give the impression that she had been raped in the country " between Nazareth and the city in which Zacharias and Elisabeth dwelt, to preserve her own life and the baby's, with Zacharias and Elisabeth serving as witnesses to support her alibi.

Tarico was critical of Deuteronomy , saying that "The punishments for rape have to do not with compassion or trauma to the woman herself but with honor, tribal purity, and a sense that a used woman is damaged goods. Cheryl Anderson, in her book Ancient Laws and Contemporary Controversies: The Need for Inclusive Bible Interpretation , discusses an anecdote about a student, who, when exposed to the passages in Deuteronomy, said that "This is the word of God.

If it says slavery is okay, slavery is okay. If it says rape is okay, rape is okay. After a rape, [the victim] would undoubtedly see herself as the injured party and would probably find marriage to her rapist to be distasteful, to say the least. Arguably, there are cultural and historical reasons why such a law made sense at the time. Richard M. Davidson regarded Deuteronomy as a law concerning statutory rape. The Edenic divine design that a woman's purity be respected and protected has been violated.

Such treatment upholds the value of a woman against a man taking unfair advantage of her, and at the same time discourages sexual abuse. Keener noted that "biblical law assumes [the woman's] innocence without requiring witnesses; she does not bear the burden of proof to argue that she did not consent. If the woman might have been innocent, her innocence must be assumed," [38] while Davidson added, "Thus the Mosaic law protects the sexual purity of a betrothed woman and protects the one to whom she is betrothed , and prescribing the severest penalty to the man who dares to sexually violate her.

Robert S. Kawashima notes that regardless of whether the rape of a girl occurs in the country or the city, she "can be guilty of a crime, but not, technically speaking, a victim of a crime, for which reason her noncomplicity does not add to the perpetrator's guilt. About the rape of the concubine itself, she wrote, "The crime itself receives few words. If the storyteller advocates neither pornography or sensationalism, he also cares little about the women's fate.

The brevity of this section on female rape contrasts sharply with the lengthy reports on male carousing and male deliberations that precede it. Such elaborate attention to men intensifies the terror perpetrated upon the woman. She is property, object, tool, and literary device. Scholz notes the linguistic ambiguity of the passage and the variety of interpretations that stem from it. She wrote that "since this narrative is not a 'historical' or 'accurate' report about actual events, the answers to these questions reveal more about a reader's assumptions regarding gender, androcentrism, and sociopolitical practices than can be known about ancient Israelite life based on Judges Yamada believes that the language used to describe the plight of the concubine make the reader sympathize with her, especially during the rape and its aftermath.

The woman's raped and exhausted body becomes a symbol of the wrong that is committed when 'every man did what was right in his own eyes. Some scholars see the episode of David 's adultery with Bathsheba in 2 Samuel 11 as an account of a rape. David and Diana Garland suggest that:. Since consent was impossible, given her powerless position, David in essence raped her. Rape means to have sex against the will, without the consent, of another — and she did not have the power to consent. Even if there was no physical struggle, even if she gave in to him, it was rape.

Other scholars, however, suggest that Bathsheba came to David willingly. James B. Jordan notes that the text does not describe Bathsheba's protest, as it does Tamar's in 2 Samuel 13, and argues that this silence indicates that "Bathsheba willingly cooperated with David in adultery. In 2 Samuel 13, Tamar asks her half-brother Amnon not to rape her, saying, "I pray thee, speak unto the king; for he will not withhold me from thee.

When, after the rape, Amnon tells Tamar to leave, she says, "There is no cause: this evil in sending me away is greater than the other that thou didst unto me", indicating her expectation, in accordance with the conventions of the time, is to remain in his house as his wife. But mostly, the narrator I assume he steers us in the direction of primary interest, even sympathy, for the men all around her. Even the poignancy of Tamar's humiliation is drawn out for the primary purpose of justifying Absalom's later murder of Amnon and not for its own sake.

The forcefulness of Tamar's impression is drawn out, not to illuminate her pain, but to justify Absalom's anger at Amnon and subsequent murder of him. As the story unfolds, they move between protecting and polluting, supporting and seducing, comforting and capturing her. Further, these sons of David compete with each other through the beautiful woman.

Regarding the rape of Tamar in 2 Samuel, Rapoport states that " Amnon is an unmitigatedly detestable figure.

Literarily, he is the evil foil to Tamar's courageous innocence. Simultaneously with increasing Tamar's credibility, the narrator discredits Amnon.


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Similarly, Yamada argues that the narrator aligns with Tamar and makes the reader sympathize with her. The detailed narration of the rape and post-rape responses of the two characters makes this crime more deplorable.

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You deserve to be raped because of your sexual exploits. You're a slut and it was just a matter of time till you suffered the consequences.

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Let this be a lesson to you and to all other uppity women. Also often translated as "genitals", Scholz believes that a more accurate translation of the word in context is " cunt ". Rape poetics endorses 'masculine authoritarianism' and the 'dehumanization of women,' perhaps especially when the subject is God. Scholz refers to both passages in Ezekiel as "pornographic objectification of Jerusalem. God speaks, accuses his wife of adultery, and prescribes the punishment in the form of public stripping, violation, and killing. In the prophetic imagination, the woman is not given an opportunity to reply.

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It teaches that women better obey their husbands, stay in their houses, and forgo any signs of sexual independence. In Jer 13, as in the other prophetic texts, Israel is not sexually excited by having her nakedness exposed. How do you view the Bible's or God's position? Sincerely, Susan. A : Dear Susan, At the heart of the claim that the Bible is clear "that homosexuality is forbidden by God" is poor biblical scholarship and a cultural bias read into the Bible.

The Bible says nothing about "homosexuality" as an innate dimension of personality. Sexual orientation was not understood in biblical times. There are references in the Bible to same-gender sexual behavior, and all of them are undeniably negative. But what is condemned in these passages is the violence, idolatry and exploitation related to the behavior, not the same-gender nature of the behavior. There are references in the Bible to different-gender sexual behavior that are just as condemning for the same reasons.

But no one claims that the condemnation is because the behavior was between a man and a woman. There was no word in Hebrew, Aramaic or Greek for "homosexual" or "homosexuality. Consequently, it cannot be claimed that the Bible says anything at all about it. The writers of the Bible had neither the understanding of it nor the language for it. There is only one reference to sexual behavior between women, and that is in Romans The context of this reference has to do with Gentiles rejecting the true God to pursue false gods; i.

God’s purposes for marriage

And, the sexual behavior described is orgiastic, not that of a loving, mutual, caring, committed relationship. What is condemned is the worship of false gods. Sexuality is a wonderful gift from God. It is more than genital behavior. It's the way we embody and express ourselves in the world.

But we cannot love another person intimately without embodying that love, without using our bodies to love.