Below are arguments framed for faith communities that regard the Dake Bible as authoritative. It uses obligatory language and is focused on internal discipleship, not on imposing beliefs in civil society.
Claim
- Churches and ministries that look to the Dake Bible for doctrine should teach and practice a sexual ethic that reserves sexual intimacy for a covenant marriage between one man and one woman; all who are unmarried, regardless of orientation, should be encouraged to live celibately, and congregations must provide pastoral care to help adherents follow this ethic while honoring the dignity of every person [1][3].
Reasons and warrant (from the Dake Bible)
- Creation and covenant pattern: On a plain reading of the Old Testament, the creation pattern presents male–female union as the normative covenantal context for sexual intimacy and family life; churches that adopt the Dake Bible as their rule of faith and practice ought to align their teaching and discipleship with that pattern [1][3].
- Calls to holiness and self-control: Across the Old and New Testaments, the Dake Bible text repeatedly calls believers to holiness, self-control, and sexual purity; therefore, Christian discipleship should require celibacy outside male–female marriage and must offer support to make such obedience sustainable and compassionate [1][3].
- Consistency in doctrine and practice: The Dake Bible’s complete concordance and cyclopedic index help readers trace themes of marriage, fornication, sanctification, and church discipline; leaders who rely on these tools should teach consistently on these themes and establish clear, pastoral policies that apply equally to all congregants [1][3].
- Redemptive witness: The “Plan of the Ages” framework emphasizes God’s purposes in creation and redemption; congregations that follow this framework should present their sexual-ethic teaching as part of holistic discipleship, pairing moral instruction with mercy, patience, and care [1].
Obligatory recommendations (action steps)
- Teaching: Elders and teachers should provide systematic instruction on Christian sexual ethics from the Dake Bible’s Old and New Testament texts and related concordance topics, clarifying that sexual intimacy must be limited to male–female marriage and that celibacy is the Christian norm outside that covenant [1][3].
- Pastoral care: Churches must establish confidential counseling, mentoring, and support groups to help adherents who seek to live celibately or to uphold the church’s marriage teaching; leaders should ensure a tone of compassion and avoid shaming or stigmatizing anyone [1][3].
- Membership and leadership standards: Congregations ought to define membership and leadership expectations that align with this ethic, apply them consistently to all, and pair any corrective discipline with pathways for care and restoration [1][3].
- Safeguards against harm: Churches must explicitly forbid harassment and must affirm the intrinsic worth of every person as made in God’s image; teaching should be firm in conviction yet careful in language, recognizing pastoral complexity [1][3].
- Scope and civics: Leaders should make clear that these standards pertain to voluntary participation in the church community and are not a call for civil penalties or discrimination in public life [1][3].
Anticipated objections and replies
- Objection (pastoral harm): Strong teaching may alienate people. Reply: Instruction must be joined to robust care; churches are obliged to pair moral clarity with practical support and compassion [1][3].
- Objection (singling out): This unfairly targets one group. Reply: The proposal applies one standard to everyone—celibacy outside male–female marriage—and churches must enforce it consistently and gently for all congregants [1][3].
- Objection (civil rights): Religious teaching could spill into civic coercion. Reply: Churches should confine this ethic to voluntary ecclesial life and explicitly reject any call for civil discrimination or mistreatment [1][3].
Conclusion
- Therefore, congregations that regard the Dake Bible as their doctrinal authority should teach that sexual intimacy belongs exclusively to male–female marriage, require celibacy outside that covenant, and must provide dignifying, compassionate pastoral support to all who seek to live by this ethic within the church community [1][3].
Sources
In addition:
Here are the primary Bible passages (as printed in the Dake Annotated Reference Bible, KJV) that are commonly cited to support reserving sexual intimacy for male–female marriage and requiring celibacy outside that covenant.
Creation, design, and definition of marriage
- Genesis 1:27–28; 2:18, 21–24 — God creates humanity male and female and ordains the one-flesh union as the normative covenant for sexual intimacy and family. [1]
- Matthew 19:4–6; Mark 10:6–9 — Jesus reaffirms Genesis, defining marriage as male–female and grounding sexual union in that covenant. [1]
- Ephesians 5:31–32 — Paul applies Genesis 2:24 to Christian marriage, elevating its covenantal meaning. [1]
- Hebrews 13:4 — “Marriage is honourable in all, and the bed undefiled; but whoremongers and adulterers God will judge,” underscoring sex within marriage and judgment on sexual activity outside it. [1]
Specific prohibitions of same-sex sexual behavior
- Leviticus 18:22; 20:13 — Male–male intercourse is expressly forbidden under the moral law code. [1]
- Romans 1:26–27 — Female–female and male–male relations are described as contrary to God’s design in Paul’s indictment of Gentile sin. [1]
- 1 Corinthians 6:9–11 — Those practicing porneia and same-sex acts (malakoi/arsenokoitai) are listed among behaviors incompatible with inheriting the kingdom; yet Paul adds, “such were some of you,” pointing to repentance and sanctification. [1]
- 1 Timothy 1:9–10 — The law addresses behaviors including porneia and arsenokoitai, reinforcing New Testament continuity on sexual ethics. [1]
Commands that reserve sexual activity to marriage and forbid porneia (sexual immorality) of every kind
- Exodus 20:14; Deuteronomy 5:18 — The adultery prohibition guards the marriage covenant and, by implication, the exclusivity of sex to that bond. [1]
- Matthew 5:27–28 — Jesus intensifies the ethic to the level of desire, calling for heart-level purity. [1]
- Matthew 15:19; Mark 7:21–23 — Porneia is among the evils that defile a person, not limited to adultery alone. [1]
- Acts 15:20, 29 — The apostolic decree instructs Gentile believers to abstain from porneia. [1]
- 1 Thessalonians 4:3–8 — God’s will is sanctification: abstain from sexual immorality, control one’s body in holiness, and not transgress a brother or sister. [1]
- 1 Corinthians 6:13–20 — “Flee fornication”; the body is for the Lord, a temple of the Holy Spirit, setting a stewardship ethic for sexual conduct. [1]
- Galatians 5:19–21; Ephesians 5:3–5; Colossians 3:5 — Works of the flesh include porneia, impurity, and lust; saints are commanded that such not even be named among them. [1]
- Revelation 21:8; 22:15 — Ongoing, unrepented sexual immorality is listed among behaviors excluded from the Holy City. [1]
Celibacy and chastity outside of marriage
- 1 Corinthians 7:1–2 — “It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband,” establishing marriage as the outlet for sexual relations and implying chastity otherwise. [1]
- 1 Corinthians 7:7–9, 25–35, 38 — Paul commends singleness as a gift and a wise state for undivided devotion, while directing those who “burn” to marry; outside marriage, sexual restraint is required. [1]
- Matthew 19:10–12 — Jesus speaks of celibacy (“eunuchs for the kingdom of heaven’s sake”) as a voluntary, honorable calling for those to whom it is given. [1]
Holiness, repentance, and pastoral application
- 1 Peter 1:14–16 — Be holy in all conduct, echoing the moral call that frames Christian sexual ethics. [1]
- Titus 2:11–12 — The grace of God trains believers to renounce ungodliness and worldly passions, living self-controlled, upright, and godly lives. [1]
- 1 Corinthians 6:11 — “Such were some of you… but ye are washed,” grounding teaching in redemption and transformation. [1]
These passages—read in the Dake Bible’s Old and New Testaments and traceable through its concordance topics such as marriage, fornication, adultery, sanctification, and holiness—are the primary textual basis for the stance that sexual intimacy is to be kept within male–female marriage and that celibacy is required outside that covenant. [1][3][2]