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.0607578828Section four of the Soul Statement the human person, the image of God, created and restored introduction.
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Today, the world is absorbed with the question, what does it mean to be human? This makes the Christian doctrine of the human person critically important.
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How we answer this question has profound implications for our witness in the world and our life in the church.
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It goes to the very heart of the great upheavals in the world with regard to issues such as identity.
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Human sexuality and the implications of advancing technologies.
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A sound doctrine of the human person is also vital for dealing with the growing phenomenon of leaders that claim superhuman powers and godlike authority within the church.
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One, the image of God is the essence of being human.
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Scripture teaches that human beings are uniquely created in God's image.
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This uniqueness includes stewardship, roles and responsibilities in the world.
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The gift of image bearing provides all human beings with inherent dignity, equality, and worth, regardless of gender, ethnicity, race, cast, age, physical and mental capacities, and socioeconomic and cultural contexts.
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The triune God created human beings to be relational, including personal relationships with God and the formation of communities for reference, see Genesis 1 26 to 28 and two 15.
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Human beings are an integrated physical and spiritual unity, possessing a spiritual dimension that compliments the physical.
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We therefore reject any privileging of body or spirit over and against the other.
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We acknowledge that sin affects the degree to which human beings can fully reflect the image of God.
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Sin corrupts our inherent human nature and capacities.
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Our relationships with others and our human vocation in the world.
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Sin adversely influences people to treat other humans as objects, not as persons of intrinsic worth.
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At times, even Christians have sinfully misinterpreted the image of God outta self-interest to marginalize and dehumanize others.
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Two, the image of God is restored In Christ, we affirm that Jesus Christ, the son of God is the image of God.
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By his incarnation, he became fully human as the second Adam.
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Unlike the first Adam, he lived a sinless life and thus qualified to redeem humanity from sin and its alienation from God as the preeminent and perfect image of God.
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Jesus Christ is the human ideal to which every believer is being transformed by the Holy Spirit.
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As we partake in God's nature, we are being conformed to Christ's likeness by grace.
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This Christ likeness is revealed in the renewing of our character practice, desires and aspirations, and at is second coming in the transformation of our bodies into the likeness of Christ's resurrected body.
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For reference, see Colossians one 15.
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Hebrews one, one to three, John 1, 1 14.
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Philippians two, one to 11, Ephesians one 10.
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Romans five, 12 to 14, one Corinthians 15, 45 to 49, and verse 50 to 54.
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The church is God's new humanity created by Christ who reconciles believers to God and to each other.
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This new humanity is being transformed to bear the image of Christ, the one who defines true and full humanity.
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For reference, see Ephesians two, 14 to 16.
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Romans eight, nine, Romans 12, one to two.
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Second Corinthians three 18.
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As bearers of God's image redeemed, human beings are endowed with gifts and ministries in order to serve the common good of the church and bring glory to God in the world.
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Every Christian has been granted the privilege of participating in and being an ambassador for the kingdom of God through their various gifts and callings.
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However, all of these manifestations and practices are to be weighed against the apostolic witness to the gospel and scripture so that no one is deceived by a false gospel or participates in the robbing of God's glory.
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For reference, see one Corinthians 12, four through seven, Romans 12, four through eight, Ephesians four, 11 to 16, one Corinthians one, four to eight, one Peter four, 10 to 11, Matthew seven, 15 to 16, Galatians one, six to nine.
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One John two 19 and Jude three to four, we lament any false notions of the new humanity that contradict the Christlike ideal and grieve for Christian leadership that moves away from Christlikeness, as is evident in prosperity and fame based ministries where some even make claims to possessing divinity.
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Christ's leadership example challenges such claims and the manipulation of others as a sign of spiritual authority.
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Life in the kingdom of God is characterized by humility.
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Repentance and reliance on God's grace for reference.
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See Luke 9 23.
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Philippians two, eight through 11 and three 18 through 19.
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One Corinthians 15, nine to 10, one John one, eight to 10 be await the resurrection of the body and the consummation of the new creation.
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When the image and likeness of God and human beings will be fully renewed, then God's people will enjoy fullness of life and communion with God, with each other, and with all creation.
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For reference, see Isaiah 65, 17, 66, 22.
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Two Peter three 13.
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Revelation 21, 1 to four.
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Three, the image of God and human sexuality.
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3.1.
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The Christian understanding of sexual identity.
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The biblical account of creation recognizes that humans are created as sexual beings with clearly identifiable physical characteristics as male and female, and relational characteristics as man and woman.
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The sex of an individual refers to the biological characteristics that distinguish male from female, whereas gender refers to the psychological, social and cultural associations with being male or female.
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The Bible unambiguously affirms that human beings, both male and female, bear the image of God representing the creator in the care of his created earth.
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For reference, see Genesis 1 26 to 28 and 2 22 to 23.
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We lament any distortion of sexuality.
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We reject the notion that individuals may determine their gender without regard to our creativeness.
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Although biological sex and gender may be distinguished, they are inseparable.
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Maleness and femaleness are an inherent fact of human creativeness, a fact to which cultures give expression.
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In distinguishing between men and women, we also reject the notion of gender fluidity.
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The claims are fluctuating.
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Gender identity or gender expression.
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Depending on situation and experience throughout history, however, persons whose sex is not observably clear at birth, broadly designated today as intersex individuals have faced significant psychological and social challenges in the scriptures.
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God expresses his deep concern for eunuchs in their experience of alienation and pain, and has prepared a better future for those who put their trust in God, promising them the restoration of their dignity in this same way.
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The people of God are called to respond with compassion and respect towards those who face similar circumstances.
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Today, for reference, see Isaiah 56, 4 through five, 3.2,
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the Christian understanding of marriage and singleness.
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The first reference to marriage in the Bible indicates that marriage is God ordained and depicts marriage as the exclusive bond of one man and one woman.
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This results in a new entity that the Bible refers to as one flesh.
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We affirm therefore, that according to God's design, marriage is a unique and exclusive covenant relationship between one man and one woman who commit themselves to a lifelong physical and emotional union of mutual love and sharing.
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For reference, see Genesis 2 24, Matthew 19, four through six.
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Furthermore, the biblical teaching is consistent, that covenant marriage is the only legitimate context for sexual intercourse.
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Sex outside the bounds of marriage is declared to be a sinful violation of the creator's design and intent.
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We lament all attempts in the church to define same sex partnerships as biblically valid marriages.
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We grieve that some Christian denominations and local congregations have acquiesced to the demands of culture and claim to consecrate such relationships as marriages.
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We affirm that marriage is intended by God to serve human flourishing.
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By providing the necessary context for the nurture of succeeding generations.
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Faithful marriages allow for strong bonds of family life, appropriately, delimiting freedom, and creating the bounded and nurturing environment that enables children to thrive.
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The biblical vision of marriage includes the fulfillment of the creator's mandate to procreate, and simultaneously provides companionship and pleasure.
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For the couple we are saddened that the pursuit of sexual freedom is a perceived personal and social good.
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Has downplayed the procreation aspect of marital sex, which has often led to the devaluing of children and the dramatic increase in abortions globally.
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For reference, see Genesis 1 28 and Genesis two 18 to 25.
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Uh, the Christian marriage is modeled on the relationship of Christ and the church, and therefore constitutes a unique means of witness to the outworking of the gospel as the husband and wife fulfill their responsibilities to one another as disciples under the lordship of Jesus Christ.
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Therefore, Christians who choose to marry must invest the necessary effort to care for their marital relationship and for the upbringing of children who may be born to them or adopted by them.
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See Ephesians 5 22 to 31.
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While marriage has been the assumed ideal for adults in all societies and in marriage, husband and wife compliment each other.
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Marriage is not an essential step to make a person complete.
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Both married and single persons are fully able to fulfill the creator's will.
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And bear witness to Jesus Christ.
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Each individual created in the image of God is a complete person with maximum potential within the context of other human relationships.
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The Lord Jesus, the ideal human, exemplified this truth about the life of singleness.
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The Apostle Paul positively argued that singleness, whether circumstantial or vocational, offered the Christian unique opportunities to serve the cause of the kingdom of God in ways not possible for those who are married.
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C one Corinthians 7 32 to 35.
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We call all local churches to support both singles and married couples within the community of Christian believers through teaching, mentoring, and networks of mutual encouragement and practical support.
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Such a community witnesses to the power of the gospel by modeling the biblical values of deep friendships, love and faithfulness in marriage.
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The honoring of parents and the dedicated nurture of children within the context of loyalty to the Lordship of Jesus Christ and to the glory of God.
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3.3,
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the Christian understanding of same sex, sexual relations, sexual intimacy between persons of the same sex is a phenomenon that is as old as human civilization and the Bible in both the Old and New Testaments shows its awareness of such practices.
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On six occasions, we find the explicit mention of same sex sexual behavior in the Bible.
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Because of the extraordinary importance of the subject for society and the church today, it is vital that Christians become familiar with all the references to same sex, sexual intimacy in the Bible and their meanings in context for reference to these scriptures, see Genesis 19, one through three, Leviticus 18, 20, and 2013.
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Romans 1 24 to 27.
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One Corinthians six, nine to 11, and one Timothy one to nine to 11.
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The Old Testament refers to sex between persons of the same sex.
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In the account of Genesis 19, one through three, where the life of Abraham and his family intersected with the culture of Sodom, which God had declared to be grievously, wicked Sodom.
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S notoriety had been due to multiple forms of social evils.
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Including the attempted male rape of lots guests by all the townsmen being highlighted in the narrative as evidence of the abysmal moral condition of the city.
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For reference, see Ezekiel 1649 to 50, Genesis 18, 20 to 21, and 19 1 13 and Jude seven in the apostolic witness of the New Testament same sex behavior is referenced in Romans one 18 to 27.
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One Corinthians six, nine to 11 and one Timothy one, nine to 11.
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Against the backdrop of Greek and Roman culture, the historical record makes clear that sex between persons of the same sex was a well-known practice during this period, having been normalized, especially in the upper strata of society.
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In this context, it is striking that Paul places sex between persons of the same sex in the same category of sexual sin as fornication and adultery, and within a broader list of sins that included thieving, greed, drunkenness, slander, and swindling.
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One Timothy one, nine to 11.
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The list that prescribes same sex behavior includes petro side murder, fornication, slave trading, and perjury.
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All who do such things are called law breakers, rebels, ungodly, sinful, unholy, and irreligious people.
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In one Corinthians six, nine, Paul coined a term to describe sex between men from two references in Leviticus 18, 20 and 2013.
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These texts state that sex between persons of the same sex violates God's standards for the Israelites who have been bound by their covenant to God.
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When Paul refers to sex between people of the same sex in Romans 1 24 to 27, he does so to express how humanity's rebellion against God has led to the rejection of his created order.
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As indications of humanity's total moral bankruptcy, he cites the widespread practice of idle worship and sexual immorality.
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With regards to sexual impurity, Paul specifically condemned sex between women and sex between men, which were clearly well-known practices in what was considered the sophisticated culture of the time.
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All the biblical references to sex between persons of the same sex lead us to the inescapable conclusion.
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God considers such acts as a violation of his intention for sex and a distortion of the creator's good design and therefore sinful.
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However, the gospel assures us that those who have by ignorance or knowingly given into temptation and sinned, will find forgiveness and restoration of fellowship with God through confession, repentance, and trust in Christ.
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We recognize that a number of people, both within and outside the church experience same sex attraction.
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That for some, this is the only or dominant attraction, the biblical insistence that Christians must resist temptation and so maintain sexual holiness in both desire and behavior applies equally to heterosexually attracted individuals as it does to same sex attracted persons.
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We acknowledge, however, that Christians who are same-sex attracted face challenges even in Christian communities.
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We repent of our lack of love towards our brothers and sisters in the body of Christ.
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We urge Christian leaders and local churches to recognize within our communities the presence of believers who experience same sex attraction and to support them in their discipleship by pastoral care and by developing healthy communities of love and friendship.
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If you have enjoyed this reading of the Soul Statement and would like to engage further with our resources, then we invite you to visit our website@wwwanne.org.