Colorado Statement on Biblical Sexual Morality
According to God’s plan, sexual intimacy is the exclusive prerogative of husband and wife within the context of marriage. Sexual morality, on the other hand, is everyone’s concern. It matters to single individuals, to families and to society. Most of all, it matters to God.
God intends sex to be a source of satisfaction, honor, and delight to those who enjoy it within the parameters of the moral standards He has established. Biblically speaking, human sexuality is both a gift and a responsibility.
At creation, the gift of sex was among those things God declared to be "very good" (Gen. 1:31). What's more, the sexual relationship is invested with a profound significance in that it brings together a man and a woman within the context of the shared image of God (Gen. 1:27). Because sex is God's idea, and because it touches the image of God in human life, it is very important that the holiness of sexual behavior be diligently preserved. In fact, sexual behavior is moral only when it is holy (Eph. 1:4; 5:3; 1 Thess. 4:3-7; 1 Pet. 1:14-16).
Not only is sex good in itself; it is also given to serve good purposes. At creation God made it very clear that sex functions in two ways: it generates "fruit" (Gen. 1:28); and it enables relational "union" (Gen. 2:24). In other words, sexuality does not exist merely for its own sake. Rather, sex fosters human nurturing, both through the union of husband and wife and also through the enrichment of society through the building of families and communities. God also made sex to reflect the mysterious spiritual relationship He will one day enjoy with all redeemed humanity following the wedding supper of the Lamb (Rev. 19:7, 9).
According to God's plan, sexual intimacy is the exclusive prerogative of husband and wife within the context of marriage. Sexual morality, on the other hand, is everyone's concern. It matters to single individuals, to families, and to society. Most of all, it matters to God.
Sex that honors God's guidelines and standards is pleasurable. He designed sexual activity to be physically enjoyable, emotionally satisfying, psychologically fulfilling, and spiritually meaningful because He delights in the joys and pleasures of His creatures (Song of Sol. 4:1-16). Men and women who honor God's standards for sexual behavior please Him as well as themselves (1 Cor. 6:20; also note analogy in Isa. 62:5).
But while sex is designed to be pleasing, not all sexual pleasure is ethical. Feelings are extremely unreliable as guides to the morality of sex. As a matter of fact, it is possible for sinful men and women to experience a form of physical enjoyment and degrees of emotional, psychological, and spiritual fulfillment even in sexual conduct that God considers abhorrent. For this reason, the Bible gives many solemn warnings against appealing to human passion or lust as the basis for our definition of moral sex (Rom. 1:24, 26; 13:13-14; 1 Thess. 4:5; 2 Tim. 2:22; 2 Pet. 3:3; 1 John 2:15-17; Jude 18). Our sex lives are moral only when conducted according to God's standards. When engaged in according to these guidelines, sexual activity is enriching, fulfilling, and eminently blessed.
We want to warn against deceptions that hinder or forestall this blessing of God upon our enjoyment of the wonderful gift of sex. We also want to help men and women understand God's good plan for sexual conduct, and thereby to realize all the joy, satisfaction and honor God offers to sexual creatures made in His image.
Based on our understanding of biblical teaching, we make the following declarations. We do not claim that these declarations cover everything the Bible says on sexual morality. But we do believe they highlight standards that are critical for our time.
1. Desire and experience cannot be trusted as guidelines to the morality of sex (Rom. 8:5-8; 13:14; 1 Cor. 2:14; 1 Thess. 4:3-5; 2 Tim. 2:22; James 1:14; 1 John 2:15-16; Jude 19). Instead, the morality of sex is defined by God's holiness (Lev. 20:7-21, 26; 1 Cor. 6:18-19; Eph. 1:4; 5:3; 1 Thess. 4:3-7; Heb. 13:4; 1 Pet. 1:15-16).
Thus we affirm that men and women are free to enjoy sex in any way that honors God's holiness. We affirm that God made sex to be physically enjoyable, emotionally satisfying, psychologically fulfilling and spiritually meaningful, and that only sex that honors God's holiness can fully realize the complexity of His design at every level. We affirm that concepts of sexual morality founded upon anything other than God's holiness always pervert God's standards of sexual moral purity.
2. God's standard is moral purity in every thought about sex, as well as in every act of sex. Sexual purity can be violated even in thoughts that never proceed to outward acts (Job 31:1; Matt. 5:28; Phil. 4:8; James 1:14-15). Sex must never be used to oppress, wrong or take advantage of anyone (1 Thess. 4:6). Rape, incest, sexual abuse, pedophilia, voyeurism, prostitution and pornography always exploit and corrupt and must be condemned (Lev. 18:7-10; 19:29; 2 Sam. 13:1-22; Prov. 6:26; 23:27; Matt. 5:28; 1 Thess. 4:3-7; 1 Pet. 4:3; 2 Pet. 2:13-14).
Thus we affirm that God requires sexual moral purity in thought as well as in deed. We affirm that sexual desire must be disciplined to be moral. We affirm that thoughts of indulging sexual desire by outward acts of sexual sin are inward sins of lust. We deny that stimulating lust by images of sexual sin can be moral at any age or under any circumstances. We believe that no sexual act can be moral if driven by desires that run contrary to the best interests of another human being. We believe no sexual act can be moral that treats persons as impersonal objects of sexual lust. We reject the idea that thoughts about engaging in sexual sin are not immoral if not expressed in outward acts. We reject the idea that pedophilia, voyeurism, prostitution or pornography can ever be justified.
3. God's standards for sexual moral purity are meant to protect human happiness (Prov. 5:18-19; 6:32-33; John 15:10-11), but sex is not an entitlement, nor is it needed for personal wholeness or emotional maturity.
Thus we affirm that unmarried singles who abstain from sex can be whole, mature persons, as pleasing to God as persons who are faithful in marriage. We affirm that sexual celibacy is a worthy state for mature men and women (Matt. 19:12; 1 Cor. 7:1, 8; Rev. 14:4), and that lifelong celibacy can be a gift from God (1 Cor. 7:7). We affirm that freedom for service without obligations to spouse and children is a worthy advantage of the unmarried life (1 Cor. 7:32-35). We reject the idea that persons are not "whole" without sexual intercourse. We affirm that all persons, even unmarried teenagers, can rely on God for strength to resist sexual temptation (1 Cor. 10:13). We deny that unmarried teenagers must have sex and cannot abstain from sex before marriage.
4. God calls some to a life of marriage, others to lifelong celibacy, but His calling to either state is a divine gift worthy of honor and respect (1 Cor. 7:36-38). No one is morally compromised by following God's call to either state, and no one can justify opposing a divine call to either state by denying the moral goodness of that state.
Thus we affirm that God is pleased with those He calls to serve Him through the loving expression of sexual intimacy in marriage. We also affirm God is pleased with those He calls to special witness and service through a life of celibacy apart from marriage. We reject the idea that God's Word ever represents the loving expression of sexual intimacy in marriage as morally compromised.
5. Sexual behavior is moral only within the institution of heterosexual, monogamous marriage. Marriage is secure only when established by an unconditional, covenantal commitment to lifelong fidelity (Gen. 2:24; Mal. 2:14-15; Matt. 19:4-6; Mark 10:6-8; 1 Cor. 7:39; Rom. 7:2; Eph. 5:31), and we should not separate what God has joined (Mal 2:14-15; Matt. 19:6; Mark 10:9). Christians continue to debate whether there are a limited number of situations in which divorce is justifiable (Deut. 24:1-4; Matt. 19:9; 1 Cor. 7:15), but all agree that divorce is never God's ideal; lifelong commitment should always be the Christian's goal.
Thus we affirm that God established the moral definition of marriage, and that it should not be changed according to the dictates of culture, tradition, or personal preference. We deny that the morality of marriage is a matter of mere custom, or that it should be allowed to shift with the tide of cultural opinion or social practice. Furthermore, we affirm that God views marriage as an unconditional, covenantal relationship that joins sexual partners for life. We oppose the reduction of the moral obligations of marriage to a business contract. We do not believe that divorce for reasons of dissatisfaction, difficulty, or disappointment is morally justified.
6. Marriage protects the transcendent significance of personal sexual intimacy. Heterosexual union in marriage expresses the same sort of holy, exclusive, permanent, complex, selfless and complementary intimacy that will some day characterize the union of Christ with the redeemed and glorified Church (Eph. 5:28-33; 1 Cor. 6:12-20).
Thus we affirm that intimate sexual union in marriage is a reflection of the intimate moral and spiritual union Christ will some day enjoy with the redeemed and glorified Church. We do not agree that the meaning and purpose of human sexuality can be defined on the basis of personal preference or opinion. We oppose the idea that sexual morality is simply a matter of culture, tradition, or individual aspiration.
7. Sex in marriage should be an act of love and grace that transcends the petty sins of human selfishness, and should be set aside only when both partners agree to do so, and then only for a limited time of concentrated prayer (1 Cor. 7:3-5).
Thus we affirm that sex in marriage should be enjoyed without selfishness. We do not believe that sex should be withheld as a way of controlling, punishing, or manipulating the behavior of a spouse. We reject the morality of any sexual act, even in marriage, that does not express love seasoned by grace. We believe no sexual act can be moral if it is driven by selfishness or ambition for power.
8. Sex outside of marriage is never moral (Exod. 20:14; Lev. 18:7-17, 20; Deut. 5:18; Matt. 19:9,18; Mark 10:19; Luke 18:20; Rom. 13:9; -1 Cor. 6:13,18; Gal. 5:19; Eph. 5:3; 1 Thess. 4:3; Heb. 13:4). This includes all forms of intimate sexual stimulation (such as foreplay and oral sex) that stir up sexual passion between unmarried partners (Matt. 5:27-28; 2 Tim. 2:22). Such behavior offends God (Rom. 1:24; 1 Thess. 4:8) and often causes physical and emotional pain and loss in this life (Prov. 5:3-14). Refusal to repent of sexual sin may indicate that a person has never entered into a saving relationship with Jesus Christ (Rom. 1:32; 1 Cor. 6:9-10; Eph. 5:3-5; Jude 13; Rev. 22:15).
Thus we affirm that God's blessing rests on sexual intimacy only when it occurs within the boundaries of marriage. We deny that sex outside of marriage is justified for any reason. We reject the idea that sexual intimacy outside of marriage can be moral if partners are honest, consenting, or sufficiently committed. We oppose the portrayal of sexual sin as a way of enhancing the popular appeal of entertainment. We reject the idea that sex between unmarried teenagers is acceptable if it is "safe." And we do not believe that churches should welcome into fellowship any person who willfully refuses to turn away from the sin of living in a sexual relationship outside of marriage.
9. The Old and New Testaments uniformly condemn sexual contact between persons of the same sex (Lev. 18:22; 20:13; Rom. 1:26-27; 1 Cor. 6:9; 1 Tim. 1:10); and God has decreed that no one can ever excuse homosexual behavior by blaming his or her Creator (Gen. 2:24; Rom. 1:24-25).
Thus we affirm that moral sex is always heterosexual in nature. We affirm that God gives strength to His people when they ask Him for help in resisting immoral sexual desires, including desires for homosexual sex. We affirm that God has perfect knowledge concerning human sexual biology and made no mistake in prohibiting homosexual sex without qualification or exception. We deny the claim that science can justify the morality of homosexual behavior. We reject the idea that homosexual attraction is a gift from God (James 1:13). We deny the idea that homosexual relationships are as valid as heterosexual relationships. We do not agree with those who claim that it is sinful to make moral judgments that favor heterosexual behavior over homosexual behavior.
10. The moral corruption of sexual sin can be fully forgiven through repentance and faith in Christ's atoning work (1 Cor. 6:9-11; 1 John 1:9), but physical and psychological scars caused by sexual sin cannot always be erased in this life.
Thus we affirm that God fully forgives all who repent of sexual sin. We believe that relationships broken by sexual sin can be restored through genuine repentance and faith. We deny that there is any sort of sexual sin God cannot forgive. We oppose the idea that victims of sexual infidelity or abuse should never forgive those who have sinned against them.
11. Christians must grieve with and help those who suffer hard-ship caused by sexual immorality, even when it is caused by their own acts of sin (Rom. 12:15; Luke 19:10). But we must give aid in ways that do not deny moral responsibility for sexual behavior (John 8:11).
Thus we affirm that God calls Christians to love all who suffer social isolation, poverty, illness, or the burdens of unplanned pregnancy and single parenting, whether or not it was caused by their own sexual sin. We believe Christ set an example of loving ministry to those who suffer from the results of their own acts of sin. We reject the idea that our obligation to alleviate human suffering is valid only if such help is "deserved."
This statement was authored by the Council on Biblical Sexual Ethics.
Council on Biblical Sexual Ethics
Nine diverse and distinguished Bible scholars developed the Colorado Statement on Biblical Sexual Morality.
In early 2000 Focus on the Family recruited a team made up of diverse Bible scholars, all of whom are deeply concerned about God's call for a sexually pure Church, and all of whom are well qualified to address biblical doctrine on the issue. The Council members are listed here.
Dr. Daniel Heimbach: Professor of Christian Ethics at Southeastern Baptist Seminary. Dr. Heimbach served in the elder Bush's administration as Associate Director for Domestic Policy and as Deputy Executive Secretary of the Navy for Manpower. In addition, Dr. Heimbach is a board member with the Council for Biblical Manhood and Womanhood. Dr. Heimbach has written extensively on the Bible's teaching on human sexual behavior.
Dr. Craig Blomberg: Professor of New Testament at Denver Seminary. Dr. Blomberg is regarded as one of the nation's foremost authorities on the gospels. He was the primary author of a Focus booklet titled "What the Bible Really says About Sex," which was a response to a Debra Haffner (SIECUS) booklet.
Dr. Wayne Strickland: Professor of Theology and academic dean at Multnomah Bible College. Dr. Strickland is a former regional chair for the Evangelical Theological Society. His Master's thesis was on Paul's use of "natural" and "unnatural" in discussing homosexuality in Romans 1.
Dr. Peter Jones: Chairman of the Biblical Studies Department at Westminster Seminary (California campus). Dr. Jones is also a board member of the Council on Biblical Manhood and Womanhood.
Dr. Daniel Juster: President of Tikkun Ministries, an organization that oversees and helps dozens of Messianic congregations throughout the country, and that also oversees several Messianic missions organizations. Dr. Juster is one of the most highly respected men in the Messianic movement.
Father Francis Martin: Member of Pope John Paul II's Institute for Studies on Marriage and Family. Fr. Martin has written extensively on the topics of marriage, family and sexual behavior.
Dr. La Verne Tolbert: Author, teacher, former pastor and former professor of Christian education at Talbot Theological Seminary. Dr. Tolbert has taught the virtues of premarital abstinence in the African-American community, and has written extensively on the topic, including a book recently published by Zondervan.
Dr. Steven R. Tracy: Professor of Theology and Ethics (and Vice President of Academic Affairs) at Phoenix Seminary. Dr. Tracy's specialty is sexual ethics.
Rev. Roy A. Holmes: Pastor of Greater Walters A.M.E. Zion Church, one of Chicago's oldest and most respected churches.
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