洛杉矶改革宗·恩约教会

圣经与信条对人类性伦理的陈述

 

第一条：创造（Creation）

在创造之初，神造了两种性别：“神就照着自己的形象造人，乃是照着他的形象造男造女”（创 1:26–27）。我们被造为神的形象，其目的就是要以男与女之身心，“尽心、尽性、尽意、尽力”爱主（申 6:5）。神命令我们，按着他所赐的美善资质，在真义与圣洁中、以身与心、作为男与女来活，治理全地，使他得荣耀。我们受造，就是要在神的旨意中得满足；他决定我们如何为他的荣耀而活（《比利时信条》12、14）。

第二条：生理性别（Biological Sex）

神命令人无论是男是女，都要照他所造的样式，一生荣耀并乐享他（林前 6:20）。任何人试图改变自己的生理性别，既违背自然，也违背神的旨意。神宣告他所造的男与女是好的，且属自然秩序的一部分（创 1:31；诗 100:3）。把“性别”（gender）当作一种与生理性别全然无关的新人格范畴来追求另一种性身份，既不合乎受造秩序，也损害神造人的目的。由于堕落的意念或自我感知而试图颠覆神所造的男与女，都是悖逆之举，并且严重扭曲神为其荣耀而“按着特定样式”塑造我们的创造之工（罗 1:21–27；《比利时信条》14）。

第三条：婚姻（Marriage）

神在创造时设立了婚姻制度，使男人与女人结合，并赐福，使婚姻为众人所尊（创 2:18）。婚姻被设计为一男一女之间终身的、立约的联合（可 10:6–9）。同居、不相配的轭（林后 6:14）、同性结合等，皆违背神起初所设立、也直接违背他的旨意。自起初起，婚姻之目的在于：人要离开父母，与妻子联合，二人成为一体，一生在彼此和谐与相爱中同住（创 2:24；弗 5:21–25）。在婚姻中，神为夫妻享受彼此——包括他所赐的身体与关系之欲望——提供了正当场域（来 13:4）。此外，藉婚姻神借着家庭制度使人类繁衍、使社会井然有序、使儿女在对主的知识与敬畏中受教，并普遍推进他的国度（创 1:26–28）。婚姻亦用以表征基督与教会之奥秘。丈夫与妻子蒙召尊重神所设立的婚姻联合，因此人无权改变或以不合圣经之方式分离此联合（太 19:6；弗 5:25；《海德堡要理问答》主日 41）。

第四条：罪（Sin）

在人类堕落中，我们在魔鬼煽动下悖逆神的创造秩序，顺从与神律法相反的私欲，自取败亡（创 3）。堕落如此影响人，以至连心中的欲望也被扭曲、败坏，致使我们不可信赖自己的心，容易被诸般情欲牵引（提后 3:6）。当我们怀想并实行心中的私欲时就犯罪（雅 1:14）。在行为之前，一切不洁的意念与欲望在神眼中已算为罪（太 15:18–20）。神向我们与生俱来的罪欲，以及我们亲自所犯的罪，皆发怒；他宣告要以公义的审判，在今世并永世惩治一切违背其圣法之罪（罗 1:18 起；《比利时信条》15）。

第五条：救赎（Redemption）

耶稣基督在福音里宣告：凡悔改并信福音的人，都白白得赦免一切罪，包括性方面的过犯；他涂抹我们的债券，遮盖我们的罪愆，并将基督完满的满足、公义、圣洁赐给并归算给我们，仿佛我们从未犯罪，也不是罪人（西 2:13–14；《海德堡要理问答》主日 23）。基督的死、埋葬与复活，使我们脱离一切性罪的奴役（罗 6:1–14；《海要》问 8）。既在基督里成为新造的人，我们蒙召重新立志：向从前的不洁行为算自己是死的，向神算自己是活的，追求性纯洁以荣耀神（帖前 4:3；《比信》17、24；《海要》主日 5、6、7、32、33）。

第六条：身份（Identity）

在救赎中，神藉与基督的联合，将我们重新塑造成基督的形像（罗 8:29），赐给我们在基督里的新身份。我们在世作盐作光，与“旧人”的欲望、激情与行为划清身份界线。我们的罪性欲望不再定义或构成我们的身份。任何试图藉罪性欲望来建立身份的企图，皆为神律所禁止。与基督联合中，我们以神的爱为满足，因我们是蒙收纳的儿女。把亵渎之物带入我们与基督的圣洁联合，与新生命不相容；因此基督徒蒙召逃避一切性不道德（林前 6:15–20；罗 6:15–20；《海要》主日 33；《多特信经》II.8）。

第七条：悔改与性纯洁（Repentance and Sexual Purity）

作为在基督里的新造，基督徒当认罪并迫切转离一切形式的性罪，寻求行在新生之路上。神应许自己有怜悯有恩典，不轻易发怒，并有丰盛慈爱；当我们以忧伤痛悔的心归向他时，他赦免我们一切性方面的过犯（诗 32、55；约一 1:8–2:2）。仍在与性罪争战的信徒，当信靠基督赦罪之怜悯，并藉圣灵借恩典之管道所赐的力量，努力行在新生之路。真悔改包括：旧人的死（恨恶并逃避一切性不道德），与新人的活（以过性纯洁的生活为乐）（《海要》主日 33）。既然逃避性不道德是神对我们成圣之旨意，基督徒当以性纯洁的生活表达对救恩的感恩。在与罪性争战时，圣灵必坚固信徒的行走（帖前 4:3；加 5:16；林前 10:13；《海要》主日 41）。

第八条：色情与自我满足（Pornography and Self-Gratification）

色情藉图像、视频或其他媒介，通过感官刺激罪性情欲；其使用常与手淫相伴。色情与独自性行为都是得罪自己身体与神旨意之罪。色情破坏婚姻中应有的性亲密（林前 6:16–17）；剥夺性的意义（创 2:24）；使人习以为常地性自私（林前 7:3–4），并鼓励与奖赏情欲（太 5:28）。色情亦非人化男女、助长虐待（尤指对女性）、推进其他性不道德、在社会中树立偶像、使心思陷入黑暗。与色情并行的习惯性自我刺激，也妨碍正常的性功能。使用色情明确被定罪，因为这乃是事奉旧人的情欲与冲动，与在基督里的新生命不相容（太 5:28；林前 7:9）。神的儿女必须拒绝“一切不洁的行为、意念与欲望”（《海要》问 109；参 弗 5:3–4），并以圣洁与尊贵治理自己的身体（帖前 4:4）。

第九条：丈夫与妻子（Husbands and Wives）

夫妻当在婚姻中效法基督爱教会的爱。丈夫要爱妻如同爱自己的身子，养育并珍惜她（弗 5:25、28–29）；以基督为样式施行头ship（弗 5:23）；不可粗暴待妻（西 3:19）；以体谅同住；尊荣她为一同承受生命之恩的（彼前 3:7）。妻子要凡事顺服丈夫，如同顺服主（弗 5:22、24），并照主所当（西 3:18）。夫妻二人都当遵行圣经“彼此”的教导（如 弗 4:1–2；西 3:12–13）：忠诚、仁慈、体谅、柔和、谦卑、自制、性纯洁、爱心、忍耐、勉励、自我否定、知足、求彼此益处，且避免虐待与操控。如此，夫妻就在众人面前示范神所赐婚姻中的爱与纯洁（弗 5:22–33；《海要》主日 39、41）。

第十条：家庭（The Family）

当家庭为神的荣耀而被维系，基督徒便向文化作见证。家中以基督为中心：彼此相爱、谦卑、忍耐；敬虔管教儿女；常读经、切祷告、行家庭敬拜；除去一切属灵有害之物；并共同优先主日敬拜（《海要》主日 39）。

第十一条：单身（Singles）

单身者当在神所呼召的境遇中尊荣主。渴望婚姻的单身者，当以圣洁、知足、祷告等候神在各样护理中的供应（同时以敬虔方式寻求婚姻），并在主里得满足——无论单身或已婚。自觉蒙赐单身之恩者，当在圣洁与知足中，将心专一献给主，同时对神是否赐配偶、是否改变人对婚姻之渴望保持开放（林前 7:17）。

第十二条：教养儿女与青年（Training Children and Young Adults）

父母当在儿女前以爱彼此对待，尊崇神所设婚姻。父母要按孩子的成熟度，教导圣经的性伦理与婚姻所规定之正当性行为。父母应积极防护儿女免受各样性不道德与色情的侵害，因为这些提倡与神创造之善相反的性伦理；此职责包括监管他们使用科技与社交媒体。儿女与青年当以性纯洁与贞洁尊荣父母，不迫使父母接受文化中不敬虔的性规范（弗 6:1–4；《海要》主日 39）。

第十三条：基督徒见证（Christian Witness）

当性罪被常态化，持守性纯洁便成基督徒见证的要件。信徒当以爱心说诚实话，谈及性罪、悔改与信基督；见证神如何把我们从罪中拯救出来，并以善行表明。基督徒不可忽视教会以外被罪辖制的人（林前 5:9–10）。基督的身体也不应回避那些在悔改追求中挣扎的人；反之，应以怜悯的灵“彼此担当重担，如此就完全了基督的律法”（加 6:1–2）。藉敬虔生活，力求赢得邻舍归向基督（《海要》问 86；约 13:35；《比信》24；《多特》II.5）。

关于人类性伦理的肯定与否定陈述

A. 尊崇神在性伦理上的至上权柄
我们肯定：

  1. 神的话是他启示的、对信仰与生活无误的准则（《比信》5）。

  2. 神的话在其一切教训上真实、完备，包括性伦理；一切与圣经相违的教导必须拒绝（提后 3:16；雅 1:21–24；《比信》7）。

  3. 当地上权柄要求人违背神明示的旨意时，不顺从地上权柄是敬虔且正当的（徒 4:19–20；5:29；《比信》36）。

我们否定：

  1. 任何个人、团体、组织或政府，有权重新定义神所设的婚姻制度或人类性别秩序，或称罪性的欲望与吸引为善，或捆绑基督徒的良心，或强迫任何与圣经、我们改革宗信条及以下“肯定与否定”相冲突的行为（罗 13:1–7；《比信》36；URCNA《婚姻声明》#15）。

B. 男与女的性身份
我们肯定：

  1. 神在创造时设立两种生理性别：男与女，照神的形象被造（创 1:26–27；2:18）。

  2. 试图改变或自我认定为与神所造生理性别不同者，乃是悖逆神创造之工（创 2:7；诗 100:3）。

  3. 明知故犯地使用代词或语言，将人认定为与其生理性别不同，乃是姑息这种悖逆，并非以爱心说诚实话（弗 4:15；出 20:16）。

  4. 堕落影响生物界，以致有人在生理性别上呈不定型（如“间性”）；然而，这些缺陷并不否定“人被造为男或女”的客观范畴。

我们否定：

  1. “性别”（gender）是与神所造的两种生理性别全然无关的合法范畴。

  2. 生理异常或对性身份的心理扭曲，能够改变神在创造中设立的两种生理性别之秩序。

  3. 性身份是可变的，或我们有权把自己认定为与神所造之男或女以外的其他身份。

C. 婚姻与性关系
我们肯定：

  1. 婚姻是终身、单配、立约的联合，介于一位生理男性与一位生理女性之间（箴 2:17；可 10:6–9；弗 5:22–33；创 2:18–25；太 19:4–6；URCNA 《教会章程》第九版第 48 条；URCNA《婚姻声明》#10）。

  2. 性关系仅限于一位生理男性与一位生理女性之间的婚约内（箴 5:18–19；URCNA《婚姻声明》#5）。

我们否定：

  1. 一切违背神道德律的性欲望——无论在婚内或婚外——都是可接受的（罗 1:24–27；林前 5:1）。

D. 原罪、欲望与试探
我们肯定：

  1. 神造我们原为圣洁与快乐，但我们受魔鬼谎言所骗，顺从罪恶的欲望，自剥其福（创 3:16–19；诗 14；罗 3:10–18）。

  2. 外来的试探，本身不算罪，除非我们进入试探；但从内里生出的试探，是我们自己的作为，正当称为罪（创 39:6–12；太 4:1–10；雅 1:14）。

  3. 基督徒有责任越来越多地治死生命中的罪，包括心中的情欲与私欲；即便未在外在行动上犯罪，仅仅怀想任何与神律法相反的欲念，本身就是罪。新人与基督里蒙恩得自由，当追求公义与圣洁（西 3:5–17；弗 5:3 起；《海要》问 88–90；参《威敏大要理》问 99:5、6）。

  4. 在我们意识意志之前便在内里升起的罪性意念、欲望、吸引、倾向，仍是罪，因为其源自败坏的性情（太 15:19；雅 1:15；《海要》问 6–8）。

  5. 这些源自败坏性情的内在罪，以及我们的实际之罪，都该受神定罪，并要求我们悔改（罗 7:14–25；创 3:16；《海要》问 10）。

  6. 对异性的正当性思想、欲望、吸引、倾向本是自然且美善；但若逾越婚约加以实行，便为罪（太 5:28；《海要》问 10）。

  7. 对同性的性思想、欲望、吸引、倾向，即便未予以思量或实行，也是不自然且极恶之罪（罗 1:24–26；参《威敏大要理》问 151）。

  8. 以性革命之罪性意识形态为自己贴标签（如“同志基督徒”“跨性别基督徒”），违背神对性罪悔改并信福音之命令（罗 1:24–26；12:2）。

我们否定：

  1. 不纯洁但非出于选择的性思想、欲望、吸引、取向或倾向，是可被接受的。

E. 福音见证与复兴（Gospel Witness & Restoration）
我们肯定：

  1. 藉着悔改与信基督，我们得着对一切性罪的赦免——无论源自原罪、意念、言语或行为（罗 1:16–17；来 10:10）。

  2. 福音应许使我们脱离一切性罪的奴役，并使我们在基督里成为新造的人，立志追求以性纯洁荣耀神的生活（罗 6:11；弗 1:7–14）。

  3. 基督藉圣灵使基督徒开始遵行神的一切诫命，包括性纯洁的诫命（帖前 4:3–8；《海要》问 114）。

  4. 教会受召因性不道德者的悔改而欢喜；当他们信靠主耶稣，就当接纳他们进入神的家，视为蒙爱且蒙赦免的肢体（路 15:11–32；约 21:15–19）。

  5. 教会当以审慎而有意图的爱对待所有人。正如主基督在不同处境向不同人应用真理、以道德律指认当时之罪，教会也当效法（约 8:1–11；4:16–17；太 23:27）。

  6. 基督徒的怜悯并不意味着为任何罪开脱，或忽视那些严重违背受造秩序之人可能带来的危险（林前 5:1–8）。此外，悔改的罪人必须接受合宜的后果，以保障弱势者的安全，尤其在其过往之罪曾使弱势者处于风险时。

我们否定：

  1. 把罪性的思想、欲望、吸引、取向与倾向，当作构成身份的不可变特征。

  2. 在今生这些不洁思想与紊乱欲望将被完全根除；因我们在今世仍是蒙恩的罪人（加 5:16–17；约一 1:8–2:2；《海要》问 62、114–115）。

  3. 那些在意识意志之前及之外于我们内里升起的不洁意念与紊乱欲望（有人称之为“私欲/情欲”concupiscence）是无辜的，因而成为不与罪争战或向罪投降的借口。

  4. 悔改与医治并不取消为保护弱势者而设之持续问责。

Biblical and Confessional Statements on Human Sexuality

Article 1: Creation

At creation God made two sexes, “in the image of God he created them, male and female he created them” (Gen. 1:26-27). The purpose of our creation in the image of God is to love the Lord with all our heart, soul, mind, and strength, as male and female (Deut. 6:5). God commanded that we use the excellent qualities with which he made us in true righteousness and holiness, in body and soul, as male and female, for his own glory, as we exercise dominion over the earth. We were created to find fulfilment in the will of God as he determines how we are to live for his glory (Belgic Confession Articles 12 and 14).

Article 2: Biological Sex

God commands all people to glorify and enjoy him forever as he created them, either as male or female (1 Cor. 6:20). It is contrary to nature and to the will of God for anyone to attempt to change his or her biological sex. God designated his creation of male and female as good and as something that belongs to the natural order (Gen. 1:31; Ps. 100:3). To introduce gender as a new category of personhood, wholly unrelated to the biological category of sex, in pursuit of a different sexual identity, is unnatural to the created order and harmful to the purpose for which God made humanity. Any attempt to reverse God’s creation of male and female due to fallen thoughts or self-perceptions is an act of rebellion and a gross distortion of God’s creative handiwork in specifically forming us for his own glory (Rom. 1:21-27; Belgic Confession Article 14).

Article 3: Marriage

God established the institution of marriage at creation, bringing together the man and the woman and blessing marriage as a state honorable to all (Gen. 2:18). Marriage is designed to be a lifelong, covenantal union between one man and one woman (Mark 10:6-9). Co-habitation, being unequally yoked (2 Cor. 6:14), same-sex unions, etc., are contrary to what God instituted at creation and a direct violation of his will. From creation, the purpose of marriage is that a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh, living together for life in mutual harmony and love (Gen. 2:24; Eph. 5:21-25). In marriage, God provides a proper setting for a husband and wife to enjoy each other in the physical and relational desires he gave to them (Heb. 13:4). Further, through marriage God increases the human race through the institution of the family, enriches society by providing an orderly function, provides training of children in the knowledge and fear of the Lord, and generally advances his kingdom (Gen. 1:26- 28). Marriage also is designed to represent the mystery of Christ and his church. Husbands and wives are called to honor the union of marriage as God has ordained, and therefore man has no right to change or unbiblically separate this union (Matt. 19:6; Eph. 5:25; Heidelberg Catechism Lord’s Day 41).

Article 4: Sin

In the fall of man into sin, we rebelled against God’s creation order through the instigation of the devil, plunging ourselves into ruin through the obeying of sinful desires contrary to God’s law (Genesis 3). The fall has so affected humanity that even the desires of our hearts have become distorted and fallen so that not even our hearts can be trusted, as we are prone to be carried away by various passions (2 Tim. 3:6). We sin when we entertain and practice the sinful desires of our hearts (Jas. 1:14). All impure thoughts and desires, prior to our acting upon them, are considered to be sin in God’s eyes (Matt. 15:18-20). God is angry with the sinful desires we are born with as well as the sins we personally commit, and he has declared that he will punish with a just judgment, both now and in eternity, all sin against his holy law (Rom. 1:18ff; Belgic Confession Article 15).

Article 5: Redemption

Jesus Christ has announced in the gospel that all who repent and believe the gospel are freely granted the forgiveness of all sins, including sexual trespasses, as he cancels the record of our debt, covers our guilt, and grants and credits to us the perfect satisfaction, righteousness, and holiness of Christ, as if we had never sinned nor been a sinner (Col. 2:13-14; Heidelberg Catechism Lord’s Day 23). Christ’s death, burial, and resurrection have set us free from slavery to any form of sexual sin (Rom. 6:1-14; Heidelberg Catechism QA. 8). As new creatures in Christ, we are called to live with a renewed desire to reckon ourselves as dead to our old ways of sexual immorality and alive to God in pursuing a sexually pure life for his glory (1 Thess. 4:3; Belgic Confession Articles 17 and 24; Heidelberg Catechism Lord’s Days 5, 6, 7, 32, 33).

Article 6: Identity

In our redemption God recreates us into the image of Jesus Christ through union with him (Rom. 8:29), giving us a new identity in Christ. We are salt and light in this world, separated from identifying with the desires, passions, and practices of the old man. Our sinful desires no longer define us or constitute our identity. Any pursuit in establishing an identity through sinful desires is expressly forbidden by God’s law. In union with Jesus Christ, we are to be satisfied in God’s love as his adopted children. To invite that which is profane into our holy union with Christ is incompatible with a new life in Christ, and therefore we are called to flee all forms of sexual immorality in the Christian life (1 Cor. 6:15-20; Rom. 6:15-20; Heidelberg Catechism Lord’s Day 33; Canons of Dort II, Article 8).

Article 7: Repentance and Sexual Purity

As new creatures in Christ, we are called to confess our sins and eagerly turn away from all forms of sexual sin, and we are to seek to walk in the newness of life. God has promised that he is merciful and gracious, slow to anger, and abounding in lovingkindness, and he will forgive all of our sexual trespasses when we come to him with a broken and contrite heart (Psalms 32 and 55; 1 John 1:8-2:2). Believers who continue to struggle against sexual sins should trust in Christ’s forgiving mercies, and by the strength of the Holy Spirit given through the means of grace, strive to walk in the newness of life. Genuine repentance involves the dying-away of the old self by hating and fleeing all forms of sexual immorality, and the rising-to-life of the new self by finding delight in leading a sexually pure life (Heidelberg Catechism Lord’s Day 33). Since fleeing sexual immorality is the will of God for our sanctification, the Christian should pursue a life of sexual purity to show that he is thankful to God for his salvation. The Holy Spirit is committed to strengthening the Christian’s walk as one battles against the sinful nature (1 Thess. 4:3; Gal. 5:16; 1 Cor. 10:13; Heidelberg Catechism Lord’s Day 41).

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Article 8: Pornography and Self-Gratification

Pornography seeks to stimulate the lustful desires of the sinful flesh, through the bodily senses, by the use or distribution of images, videos, or other media representations. Pornography use is often associated with masturbation. Pornography use and solo sex are sins against one’s own body and the will of God. Pornography ruins the sexual intimacy intended for marriage (1 Cor. 6:16, 17); it strips sex of its significance (Gen. 2:24), habituates sexual selfishness (1 Cor. 7:3-4), and encourages and rewards lust (Matt. 5:28). Pornography also dehumanizes men and women, promotes abuse especially of women, advances other forms of sexual immorality, creates idols in society to the harm of our neighbors, and degrades the mind into darkness. Coupled with pornography use, habitual self-stimulation impedes proper sexual performance. The use of pornography is expressly condemned as a way of serving the lusts and passions of the old man and is incompatible with the new life in Christ (Matt. 5:28; 1 Cor. 7:9). God’s children must reject “all unchaste actions … thoughts, [and] desires” (Heidelberg Catechism QA. 109; cf. Eph. 5:3,4) and control our bodies in holiness and honor (1 Thess. 4:4).

Article 9: Husbands and Wives

Husbands and wives are to model in marriage the love that Christ has for his church. Husbands are to love their wives as their own bodies, nourishing and cherishing them (Eph. 5:25, 28-29); practicing headship modeled on that of Christ (Eph. 5:23); not being harsh with their wives (Col. 3:19); living with their wives in an understanding way; and showing honor to them as a fellow heirs of Christ (1 Pet. 3:7).Wives are to submit to their husbands in everything as to the Lord (Eph. 5:22, 24) and as is fitting in the Lord (Col. 3:18). Both husbands and wives are to treat each other according to the “one another” passages of Scripture (e.g., Eph. 4:1-2, Col. 3:12-13), including showing loyalty, kindness, understanding, tenderness, humility, self-control, sexual purity, love, patience, encouragement, self-denial, contentment, seeking the other’s good, and avoiding abusive and manipulative behavior. In this way, husbands and wives model before all the love and purity that is intended to be enjoyed in marriage (Eph. 5:22-33; Heidelberg Catechism Lord’s Days 39 and 41).

Article 10: The Family

Christians testify to our culture when the family is maintained to the glory of God. In our families, Christ should be made the center of our homes through love, humility, and patience toward one another, godly discipline of children, the regular reading of Scripture, heartfelt prayer, and family worship, removing all things spiritually harmful from our homes, and making Lord’s Day worship a priority together (Heidelberg Catechism Lord’s Day 39).

Article 11: Singles

Singles are called to honor the Lord in the situation that God has called them. Singles who desire marriage are called to holiness, contentment, and prayer, trusting the Lord in every circumstance of his providence, waiting upon his provision of a spouse (while using godly means to pursue marriage), and finding delight in the Lord who makes us fulfilled whether as single or married. Christians who believe they are gifted with singleness are called to holiness and contentment, giving undivided devotion to the Lord, while remaining open to God’s will to provide a spouse and change one’s desire for marriage (1 Cor. 7:17).

Article 12: Training Children and Young Adults

In the training of children, parents should model before their children a loving relationship, holding marriage in high honor as God designed it. Parents are called to speak to their children, in a way appropriate and sufficient to their maturity, about biblical sexuality and proper sexual conduct as designed for marriage. Parents should be active in guarding their children from all forms of sexual immorality and pornography, since they promote a different sexual ethic than what God made good in creation. This duty includes overseeing their use of technology and social media. Both children and young adults honor their parents by maintaining sexual purity and chastity and refraining from pushing their parents to accept the ungodly sexual norms of the culture (Eph. 6:1-4; Heidelberg Catechism Lord’s Day 39).

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Article 13: Christian Witness

As Christians find themselves living in a world where sexual sin is normalized, maintaining sexual purity is a crucial part of their Christian witness. Believers should respond by speaking the truth in love about sexual sin, repentance, and faith in Christ, giving witness to the deliverance God has given us from our own sins, and performing acts of kindness. Christians should not neglect those mastered by sin outside of the church (1 Cor. 5:9-10). The body of Christ should similarly not avoid those who struggle in the pursuit of repentance of sexual sin. Instead, with a spirit of compassion, they should “bear each other’s burdens and so fulfill the law of Christ” (Gal. 6:1-2). By our godly living, we should seek to win our neighbors over to Christ (Heidelberg Catechism QA. 86; John 13:35; Belgic Confession Article 24; Canons of Dort II, Article 5).

Affirmations and Denials on Human Sexuality

  1. Honoring God’s Supreme Authority Over Human Sexuality

We affirm:

  1. That the Word of God is God’s revelation of his infallible rule for faith and life (Belgic

Confession Article 5).

  1. That the Word of God is true, perfect, and complete in everything it teaches, including on matters of human sexuality. All things taught contrary to the Bible must be rejected (2 Tim. 3:16; Jas. 1:21-24; Belgic Confession Article 7).
  2. That the Word of God teaches as godly and right the disobedience of earthly authority when this authority demands others to violate the revealed will of God (Acts 4:19-20; Acts 5:29; Belgic Confession Article 36).

We deny:

  1. That any person, group of people, organization, or governmental entity has the authority to redefine God’s created institution of marriage or his created order of human sexuality, or to declare sinful desires and attractions as good, or to bind the consciences of Christians, or to compel actions contrary to the Bible, our Reformed Confessions, and the following Affirmations and Denials (Rom. 13:1-7; Belgic Confession Article 36; URC Doctrinal Affirmations on Marriage #15).
  2. Male & Female Sexual Identity

We affirm:

  1. That God made two biological sexes at creation: male and female, created in the image of

God (Gen. 1:26-27; 2:18).

  1. That attempts to change or identify as having a sex other than the biological sex God created is a sinful act of rebellion against God’s creative handiwork (Gen. 2:7; Ps. 100:3).
  2. That knowingly using pronouns or language that identifies an individual as having a sex other than the biological sex God created is condoning such sinful rebellion and is not speaking the truth in love to our neighbor (Eph. 4:15; Ex. 20:16).
  3. That the fall has impacted the biological creation such that some people may be biologically indeterminate as that sex (e.g., “intersex”); nevertheless, these deficiencies do not negate the objective categories of persons being created male or female.

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We deny:

  1. That gender is a legitimate category wholly unrelated to the two distinct biological sexes

which God created.

  1. That physiological sexual anomalies or psychological distortion of sexual identity can change the God-ordained order of the two biological sexes made at creation.
  2. That sexual identity is mutable and that we have the prerogative to identify ourselves as something other than how God made us as either male or female.
  1. Marriage & Sexual Relations

We affirm:

  1. That marriage is designed to be a lifelong, monogamous, covenantal union between one biological man and one biological woman (Prov. 2:17; Mark 10:6-9; Eph. 5:22-33; Gen. 2:18-25; Matt. 19:4-6; Church Order of the URCNA, Ninth Edition, Article 48; URC Doctrinal Affirmations on Marriage #10).
  2. That sexual relations are reserved for the marriage bond between one biological man and one biological woman (Prov. 5:18-19, URC Doctrinal Affirmations on Marriage #5).

We deny:
1. That any sexual desires in or outside of marriage which are contrary to the moral law of God

are acceptable (Rom. 1:24-27; 1 Cor. 5:1).

  1. Original Sin, Desire, & Temptation

We affirm:

  1. That God made us holy and happy, but – accepting the lie of the devil – we have robbed

ourselves of these blessings by obeying sinful desires (Gen. 3:16-19; Ps. 14; Rom. 3:10-18).

  1. That when temptations come from without, being tempted is not sin, unless we enter into the temptation. But when the temptation arises from within, it is our own act and is rightly called sin (Gen. 39:6-12; Matt. 4:1-10; Jas. 1:14).
  2. That Christians have the duty to increasingly put sin to death in their lives, which includes the sinful lusts and desires of the heart. Although one may not formally engage in a sinful outward act, even entertaining any desire contrary to God’s law is sin itself. The new man in Christ is to pursue righteousness and holiness, having been set free by the grace of Christ (Col. 3:5-17; Eph. 5:3ff; Heidelberg Catechism QA. 88-90; cf. Westminster Larger Catechism QA. 99:5,6).
  3. That sinful thoughts, desires, attractions, orientations, or predispositions arising in us prior to and apart from a conscious act of the will are still sin, since they proceed from a corrupt nature (Matt. 15:19; Jas. 1:15; Heidelberg Catechism QA. 6-8).
  4. That such sinful thoughts, desires, attractions, orientations, or predispositions that arise from our corrupt nature, as well as our actual sins, are deserving of God’s condemnation and require our repentance (Rom. 7:14-25; Gen. 3:16; Heidelberg Catechism QA. 10).
  5. That proper sexual thoughts, desires, attractions, orientations, or predispositions for the other sex are natural and good, but are sinful when these are exercised outside the bonds of marriage (Matt. 5:28; Heidelberg Catechism QA. 10).

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  1. That sexual thoughts, desires, attractions, orientations, or predispositions for the same sex are unnatural and heinously sinful, even if not entertained or acted upon (Rom. 1:24-26; cf. Westminster Larger Catechism QA. 151).
  2. That identifying oneself according to the sinful sexual ideologies of the sexual revolution (e.g., “gay Christian,” “trans-Christian/transgender-Christian”) is contrary to God’s command to repent of sexual sin and believe the gospel (Rom. 1:24-26; Rom. 12:2).

We deny:

  1. That impure, though unchosen, sexual thoughts, desires, attractions, orientations, or predispositions are acceptable.
  2. Gospel Witness & Restoration

We affirm:

  1. That through repentance and faith in Christ we are granted forgiveness of all our sexual sin, whether arising from our original corruption, thoughts, words, or deeds (Rom. 1:16,17; Heb. 10:10).
  2. That the gospel promises to free us from slavery to any form of sexual sin and makes us new creatures in Christ with a desire to pursue a sexually pure life to the glory of God (Rom. 6:11; Eph. 1:7-14).
  3. That Christ by his Spirit enables Christians to begin to live according to all the commandments of God, including the command for sexual purity (1 Thess. 4:3-8; Heidelberg Catechism QA. 114).
  4. That the church is called to rejoice in the repentance of those who have been guilty of committing sexual immorality. When they turn to faith in Jesus Christ, we are to embrace them in the household of God as loved and forgiven fellow believers (Luke 15:11-32; John 21:15-19).
  5. That the church is to show the love of Christ in a deliberate and discerning manner to any and all people. As Christ our Lord applied the truth to differing people in different contexts, applying the moral law to the sins practiced in his time, so the church must follow his example (John 8:1-11; John 4:16-17; Matt. 23:27).
  6. That Christian compassion does not mean justifying any sin or ignoring potential dangers posed by those who commit heinous sins against God’s created order (1 Cor. 5:1-8). Additionally, a repentant sinner must accept reasonable consequences to ensure the protection of the vulnerable, especially when past sin has put the vulnerable at risk.

We deny:

  1. That sinful thoughts, desires, attractions, orientations, and predispositions are immutable characteristics constituting a person’s identity.
  2. That sinful thoughts, desires, attractions, and predispositions will be totally eradicated in this life, since we remain sinners saved by grace (Gal. 5:16-17; 1 John 1:8-2:2; Heidelberg Catechism QA. 62, 114-115).
  3. That impure thoughts and disordered desires arising in us prior to and apart from a conscious act of the will, which some have called concupiscence, are innocent and an excuse to not fight against sin or to yield to it.
  4. That repentance and healing negate ongoing accountability intended to protect the vulnerable.