Difference between revisions of "Fornication"

<p> [[Fornication]] usually refers to sexual immorality by unmarried people, whereas adultery refers to sexual immorality by married people. Sometimes the [[Bible]] speaks of fornication to denote sexual immorality in general. It regards as immoral any sexual relations outside marriage or with any person other than one’s marriage partner (Matthew 5:32; 1 Corinthians 5:1; 1 Corinthians 6:13; 1 Corinthians 6:18; 1 Corinthians 7:2; 1 Thessalonians 4:3-4). The union of a man and a woman to become ‘one’ means, by definition, that it excludes all others (Genesis 2:24; Matthew 19:5-6). </p> <p> Sexual relations without marriage </p> <p> In ancient [[Israel]] it was of greatest importance to maintain one’s virginity up till the time of marriage (Deuteronomy 22:13-21). Fornication by a person engaged to be married was treated as adultery (Deuteronomy 22:22-27; see ADULTERY). Unengaged people who had sexual relations were to marry, unless the girl’s parents objected (Exodus 22:16-17; Deuteronomy 22:28-29). </p> <p> These laws impressed upon people that sexual intercourse is not merely a physical activity that people may engage in for their own pleasure, regardless of other considerations. It is part of a total commitment of a man and a woman to each other in a lifelong relationship (Romans 7:2). Those who treat sexual intercourse as no more than a physical function reduce themselves to the level of animals. They deny the dignity that [[God]] has given them as human beings designed for full inter-personal relations (Romans 1:24-27; 1 Corinthians 6:13; 1 Corinthians 6:18; 2 Peter 2:12). </p> <p> [[Wrong]] desires produce wrong behaviour </p> <p> [[Often]] fornication occurs because people, instead of trying to avoid sexual temptation, encourage it. They do not control their thoughts and feelings, and soon they find that they cannot control their behaviour (Proverbs 6:23-27; Proverbs 7:6-23; Matthew 5:28; Colossians 3:5; 2 Timothy 2:22; 1 Peter 2:11; cf. [[Genesis]] 39:7-10; see TEMPTATION). </p> <p> Human sexuality is one of God’s gifts (Genesis 2:18; 1 Timothy 4:1-4) but, as with all God’s gifts, people can properly enjoy it or shamefully abuse it. No matter how strong a person’s sexual urges may be, the only satisfaction God allows for those urges is within the exclusive commitment of one person to another in lifelong marriage (1 Corinthians 7:2; 1 Corinthians 7:9; 1 Thessalonians 4:3-4; Hebrews 13:4; see MARRIAGE). As for prostitution, bestiality, incest and homosexual practices, God condemns them as perversions (Leviticus 18:6-18; Leviticus 18:22-23; Leviticus 19:29; Leviticus 20:10-21; Romans 1:26-27; 1 Corinthians 6:9-10; 1 Corinthians 6:13-18; 1 Timothy 1:9-10; Revelation 21:8). </p> <p> Some people may feel no shame concerning their sexual misbehaviour and may not even see it as sinful (Ephesians 4:19; 1 Peter 4:3-4; 2 Peter 2:12-14). This may be common among people who do not know God (Ephesians 4:17-19; 1 Thessalonians 4:5), but should not be tolerated among those who call themselves Christians. The church should remove from its fellowship those who openly reject God’s standards by persisting in shameful sexual misconduct (1 Corinthians 5:1-5; 1 Corinthians 5:11). </p> <p> There will always be people, both from outside the church and from within, who, being genuinely sorry for their sexual misconduct, turn from it and ask God’s forgiveness. They can be assured that God will forgive, but they must also be assured that the church will forgive. [[Christians]] must be compassionate and understanding in giving support to those who have fallen into wrongdoing and need help (Matthew 9:12-13; John 8:10-11; 1 Corinthians 6:9-11; 2 Corinthians 2:7; Galatians 6:1-2; Hebrews 8:12). </p>

<p> Old [[Testament]] Normally women are the subject of the [[Hebrew]] verb <i> zanah </i> , but in Numbers 25:1 men “began to commit whoredom.” The clearest example is that of [[Tamar]] sitting on the roadway to entice [[Judah]] ( [[Genesis]] 38:12-34 ). Such action was subject to criminal prosecution bringing the death penalty (Genesis 38:24; compare Leviticus 21:9; Deuteronomy 22:21 ). [[Fornication]] meant being unfaithful to a marriage commitment (Judges 19:2 ). </p> <p> Israel's neighbors practiced a fertility religion in which prostitution was part of the worship. This led naturally to describing worship of other gods as prostitution (Exodus 34:15-16; Judges 8:27 ,Judges 8:27,8:33; Hosea 4:13 ). This concept is central for Hosea's preaching based on his experience with his unfaithful wife Gomer. Ezekiel also used this concept (Ezekiel 16:1; Ezekiel 23:1 ) and extended it to include political treaties with foreign enemies (Ezekiel 16:26 , Ezekiel 16:28; Ezekiel 23:5 ). </p> <p> New Testament The New Testament also condemns prostitution. Here again prostitution played a central role in worship in places like [[Corinth]] and Athens. [[Greek]] philosophers could even distinguish the roles of prostitutes for pleasure, slave mistresses to give daily care to the master's body, and wives to produce legitimate children. Some Stoic philosophers reacted against such practices and condemned sex outside marriage. [[Many]] women used the situation to take slave lovers for themselves or become lesbians. </p> <p> [[Jesus]] went against [[Jewish]] tradition and forgave prostitutes and opened the way for them to enter God's kingdom through faith (Matthew 21:31-32; compare Hebrews 11:31; James 2:25 ), though He still regarded fornication as evil (Mark 7:21 ). </p> <p> [[Paul]] extended the use of the Greek term for fornication to cover all sinful sexual activity. He dealt with the problem particularly in writing the Corinthians who faced a society permeated with sexual religion and the sexual sins of a seaport. A believer must decide to be part of Christ's body or a prostitute's body (1 Corinthians 6:12-20 ). The believer must flee sexual immorality and cleave to Christ, honoring Him with the physical body. Fornication is thus a result of sinful human nature (Galatians 5:19 ) and unsuitable for God's holy people (Ephesians 5:3; 1 Thessalonians 4:3 ). </p> <p> The [[Book]] of Revelation also says much about fornication, condemning those guilty to eternal punishment (Revelation 2:21-22 ). Revelation, as well as the prophets, extends the meaning of fornication to include political and religious unfaithfulness (Revelation 14:8; Revelation 17:2 ,Revelation 17:2,17:4; Revelation 18:3; Revelation 19:2 ). </p> <p> As a whole, the New Testament uses <i> porneia </i> , most often translated fornication, in at least four ways: </p> <p> 1. [[Voluntary]] sexual intercourse of an unmarried person with someone of the opposite sex (1 Corinthians 7:2; 1 Thessalonians 4:3 ). </p> <p> 2. A synonym for adultery (Matthew 5:32; Matthew 19:9 ). See [[Adultery]]; [[Divorce]] . </p> <p> 3. [[Harlotry]] and prostitution (Revelation 2:14 ,Revelation 2:14,2:20 ). </p> <p> 4. Various forms of unchastity (John 8:41; Acts 15:20; 1 Corinthians 5:1 ). </p> <p> Gary Hardin </p>

<p> (πορνεία, and cognates) </p> <p> <b> 1. Meaning of term. </b> -(1) πορνεία is used sometimes in the strict sense of ‘prostitution’ or ‘fornication’ (1 Corinthians 6:13), It is thus different from μοιχεία, or ‘adultery’ (Hebrews 13:4 [cf. Mark 7:21] <i> [[Didache]] </i> , 2f.). This strict sense, however, can be retained with certainty only when the two words occur side by side. In the pagan world, while μοιχεία was regarded as sinful on a woman’s part mainly on the ground that it infringed the husband’s rights, fornication or sexual intercourse outside the marriage bond or even by husbands was allowable. St. [[Paul]] (1 Thessalonians 4:3 ff.) demands chastity from married men. The wife (interpreting σκεῦος as ‘wife’ [see Milligan’s <i> Thess. </i> , London, 1908, for opposite view]) is to be had in holiness and honour. [[Christian]] morality is contrasted with pagan in this respect. Illicit sexual intercourse with a married woman is not only an infringement of the husband’s rights, but violence done to the [[Holy]] Ghost. [[Christianity]] regards fornication and adultery alike as sinful. Cato looked on fornication as a preventive against libidinous intrigues with married women (Horace. <i> [[Sat]] </i> . i. 2). Cicero says it was always practiced and allowed ( <i> pro Cœlio </i> , xx). It was defended not only as customary but as a necessity of nature. [[Alexander]] [[Severus]] furnished governors with concubines. The Cynic and early Stoic philosophers excused it on the ground that ‘naturalia non sunt turpia.’ This St. Paul combats (1 Corinthians 6:12-20). It is not a natural thing like food; for, while the nutritive system of man belong to the perishing schema of this world, the body is the organ of the spirit and the temple of the Holy Ghost, bought by [[Christ]] for His own service. To unite it to a harlot is an act of sacrilege, of self-violation, and it breaks the union between Christ and the believer. </p> <p> How different this is from the lame censure of [[Epictetus]] ( <i> Enchir </i> . 33) and the practice of [[Marcus]] Aurelius, who had his concubine (see Lecky, <i> History of European [[Morals]] </i> 8, London, 1888, ii. 314ff.). </p> <p> (2) πορνεία is used also in a generic sense, μοιχεία being specific. In [[Pauline]] terminology μοιχεύω is found in quotations from the Septuagint(seventh commandment), while πορνεία is used for immorality in general (cf. [[Theophylact]] on Romans 1:29 : πᾶσαν ἁπλῶς τὴν ἀκαθαρσίαν τῷ τῆς πορνείας ὀνόματι περιέλαβεν). This is probably the meaning in Acts 15:20, though some interpret it of marriage within the prohibited degrees (Leviticus 18:20). The [[Jews]] allowed proselytes to marry even with their nearest relatives, and, according to John Lightfoot ( <i> Hor. Heb. </i> , new. ed., Oxford, 1859, iv. 132), the case of incest in [[Corinth]] (1 Corinthians 5:1 f.), where a Christian had married his father’s wife, while the father was possibly still alive, arose out of this custom. This is highly doubtful. In Acts 15:20; Acts 15:29 πορνεία is used in the general sense of immorality. We are not concerned in this article with the vexed question of what constituted fornication in the case of re-marriage after divorce. Our Lord’s teaching on this point is doubtful, owing to the absence of the qualifying expression in Mark, although the existence of the qualification in Matthew indicates that in the early [[Church]] re-marriage was allowed to the guiltless party. Whether, again, marriage within the prohibited degrees constituted πορνεία is not discussed in the NT. </p> <p> But from the richness of the phraseology for sensual sins we can gather how wide-spread and multiform this evil was. We find uncleanness (ἀκαθαρσία), licentiousness (ἀσέλγεια) often side by side with πορνεία (2 Corinthians 12:21, Galatians 5:19, Ephesians 4:19). So often is πλεονεξία found alongside πορνεία that many are inclined to regard the former as itself a form of sensuality. But it is best to regard both as characteristic sins of heathendom. Others associate them psychologically, saying that forgetfulness of [[God]] compels the creature to either one or other (Bengel and Trench). The NT seems to have a genetic account of this sin (fornication) in more than one place. Our Lord (Mark 7) deduces it from evil thoughts; St. Paul from the desire of evil things (1 Corinthians 10:8), from the lusts of the flesh (Galatians 5:19), and from ἀδικία (1 Corinthians 6:13 f.). The lists of vices, however, are not arranged in groups following a psychological order. They have their counterparts in pagan literature (see Dobschütz, <i> Christian Life in the Primitive Church </i> , p. 406ff.; and Deissmann, <i> Licht vom Osten </i> 2, Tübingen, 1909, p. 238f.). They vary in different places. The connexion between drunkenness and vice is also recognized (Ephesians 5:18; cf. <i> Test. Jud </i> . xvi. 1). Groupings of vices and virtues early arose, arranged in connected lists for catechetical and homiletic purposes, but the order is variable (cf. Hermas, <i> Vis. </i> 3). There was no public opinion in paganism to suppress fornication. <i> Hetairai </i> moved about the streets freely, and often played a large rôle in public affairs. One thinks of Phryne and others. [[Religious]] associations sanctioned vice. The temples had their courtesans (ἱερόδουλοι; sec Ramsay, <i> [[Cities]] and Bishoprics of [[Phrygia]] </i> , i. [Oxford, 1895], 94f.). The cult of Aphrodite [[Pandemos]] at Corinth may be mentioned, as well as smaller cults like that of the [[Cabiri]] at [[Thessalonica]] and the Chaldaean Sybil at Thyatira. Trade-gilds (ἐργασίαι), which were numerous, afforded means of corruption. [[Almost]] everywhere the air was tainted, so that to have no intercourse with fornicators was like going out of the world. Christianity never formed itself into a ghetto, and so the danger of moral pollution was always present. The very fact that the pagan gods were represented as prone to sensuality had a degrading influence on ordinary morality, however much the stories of the gods may have been ridiculed or allegorized in enlightened coteries. ‘If a god does so, why should not I a man?’ (Terence, <i> [[Eunuch]] </i> . iii. v. 42). [[Ancient]] custom, the callosity of public feeling, the contamination of commerce and religion, the sanctions of libertine on enlightenment-all these had to be combated and overcome in the interests of purity. </p> <p> (3) πορνεία is sometimes used also to indicate apostasy from God-so often in Revelation. This meaning lies very near the surface whenever the word occurs in conjunction with idol-worship or meats offered lo idols. In the [[Apostolic]] [[Decree]] this thought is latent. To buy meat in the open market was dangerous-forbidden in Acts 15:20, Revelation 2:14; Revelation 2:20, though by St. Paul it was allowed. He bases the right on the law of expediency, but he recommends regard for the weak brother’s conscience (1 Corinthians 8:4-13; 1 Corinthians 10:18, Romans 14:20 f.). The [[Greek]] Church still regards this law of meats as binding, though the [[Western]] Church followed St. Paul from early times. But everywhere fornication is prohibited. At Thyatira, as at Corinth, some defended fornication on [[Gnostic]] grounds, as Jezebel; but not only fornication but idol-meats also are prohibited by the seer. The [[Christians]] had to break away from their trade-gilds to avoid contamination; and this involved serious sacrifice. The example of [[Israel]] tempted by Moabitish women to apostasy and lust at Balaam’s instigation was a warning (Revelation 2:14, 1 Corinthians 10). See articleNicolaitans. It is probable that we can understand the conjunction of fornication and idol-meats in Revelation 2:14; Revelation 2:20 and 1 Cor. only on the early Christian view of demonic influence acting through food and thus tempting to lust (see B. W. Bacon in <i> Expositor </i> 8th ser. vii. [1914] 40ff.). </p> <p> <b> 2. [[Attitude]] of Christianity towards fornication </b> .-Christianity opposed fornication in every form, not only overt acts but even lustful thoughts. There were things that should not even be named among Christians. It saw in marriage a preventive against fornication; St. Paul, though desiring the unmarried to remain as they were, yet, rather than run the risk of incontinence or the fire of lust, allowed them to marry. So strong was the reaction against impurity that St. John regards the chaste unmarried (παρθένοι) as a select group (Revelation 14:4). [[Fornication]] is a sin against the body; it is a defilement of God’s temple; it is a violation of the self in a special sense; for it the wrath of God comes on men, and God’s judgment awaits it. The very beginning of sanctification is incompatible with fornication. St. Paul condenses into one sentence the Christian attitude: ‘Flee from fornication’ (1 Corinthians 6:18). It is directly opposed to God’s righteousness, and St. John brands fornicators with the opprobrious terms κύνες,*[Note: perhaps he has in mind sodomy (παιδοφθορία or paederasty of Romans 1:27, 1 Timothy 1:10, 1 Corinthians 6:9, Didache, 2 f.).] ‘dogs,’ ‘defiled’ (Revelation 17:4; Revelation 18:3, etc.). These cannot enter the city of God. St. Paul’s dealing with the [[Corinthian]] case indicates that fornication excludes from church fellowship. </p> <p> Literature.-See [[Commentaries]] on relevant passages; W. M. Ramsay, <i> [[Letters]] to the [[Seven]] Churches </i> , London, 1904; E. v. Dobschütz, <i> Christian Life in the Primitive Church </i> , Eng. translation, do. 1904; J. G. W. Uhlhorn, <i> The [[Conflict]] of Christianity </i> , Eng. translation, New York, 1876; O. Zöckler, <i> Askese und Mönchtum </i> 2, Frankfurt am M., 1897; and for literature on Apostolic [[Age]] generally see Dobschütz, p. 380. </p> <p> [[Donald]] Mackenzie. </p>