their teaching is more logically explained by that particular sin’s absence among the sins of that generation, rather than by a rigid distinction between ceremonial and moral purity. To hold to such a distinction one would have to conclude that adultery was not morally wrong (18:20), child sacrifice had no moral implications (18:2 1), and that nothing is inherently evil with bestiality (18:23). The point is that ceremonial purity and moral purity often coincide.
These passages, again, are consistent with God’s purpose for human sexuality, as presented in Genesis 1-3. When these passages are studied, it becomes obvious that God’s purpose is to preserve the sanctity of marriage and the home.
VII. THE RELEVANCE OF THE LAW
Pro-homosexual advocates spend much effort and time trying to show the irrelevance of the Law to Christians today. Scanzoni and Mollenkott are an example of this. “Consistency and fairness would seem to dictate that if the Israelite Holiness Code is to be invoked against twentieth-century homosexuals, it should likewise be invoked against such common practices as eating rare steak, wearing mixed fabrics, and having marital intercourse during the menstrual period.”
It is interesting how lightly evangelicals have taken other proscriptions found in the same Old Testament Code, e.g.: rules against the eating of rabbit (Lev 11:26), oysters, clams, shrimp, and lobster (Lev 11:10ff), and rare steaks (Lev 17:10). Evangelicals do not picket or try to close down seafood restaurants nor do we keep kosher kitchens. We do not always order steaks “well-done.” We eat pork and ham.[vi] The wearing of clothes made from interwoven linen and wool (Deut 22:11) does not seem to bother us at an. Evangelicals