Part 4 of Gender and Sexuality
Scripture: 1 Corinthians 6:11
“And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.” (1 Corinthians 6:11, LSB). With this triumphant statement, the Apostle Paul reminded the Corinthian believers of the transformative power of the gospel. Among them were former fornicators, adulterers, and homosexuals – people from all kinds of sexually broken backgrounds – who had been cleansed and changed by Jesus Christ. “Such were some of you.” Those four words radiate hope for our world today, which is deeply broken in the realm of sexuality. We live in a culture confused about marriage, bombarded by pornography, scarred by sexual abuse, and divided over issues of identity. Yet the same Jesus who washed and sanctified the first-century Corinthians is in the business of redeeming lives in the twenty-first century. In this final part of our series, we focus on reclaiming sexual wholeness. What do we mean by that? Sexual wholeness is God’s design for human sexuality rightly ordered under His lordship – encompassing purity, healed relationships, and integration of our sexuality into a holy life. It’s the opposite of the sexual brokenness that sin has wrought. This post will explore how the gospel brings redemption and restoration to our sexual lives: forgiving the past (“washed”), setting us apart for God (“sanctified”), and giving us a new status and power to live rightly (“justified…in the Spirit”). We will discuss practical discipleship for those coming out of sexually broken lifestyles (whether LGBTQ+ or heterosexual sin), share real testimonies of change, and emphasize the role of the church community in this healing journey. And, consistent with our series theme, we will keep in view the spiritual warfare aspect – recognizing that reclaiming sexual wholeness is part of the cosmic battle to restore the image of God in fallen humanity (Heiser, 2015, p. 345). Throughout, our tone remains scholarly yet pastoral: grounded in Scripture (especially 1 Corinthians 6:9–11 and related texts), informed by trusted theological voices, and full of Christ-centered compassion and conviction.
“Such Were Some of You”: The Gospel of Transformation (1 Corinthians 6:9–11)
To appreciate the hope of 1 Corinthians 6:11, we need to see it in context. In verses 9–10, Paul lists types of people who “will not inherit the kingdom of God” – the unrighteous characterized by various sins: fornicators (sexually immoral), idolaters, adulterers, the effeminate (passive partners in homosexual acts), homosexuals (active partners), thieves, the greedy, drunkards, revilers, swindlers. It’s a sobering catalog of human sinfulness, much of it sexual or related to selfish indulgence. But then verse 11 breaks through with the light of grace: “Such were some of you.” That little verb “were” indicates a past reality now finished. The church was full of former sinners whose identities and lifestyles used to be defined by those sins, but no longer. Why? Because of three powerful verbs that follow: washed, sanctified, justified.
- “You were washed” – a vivid image of cleansing from the impurity and guilt of sin. This likely alludes to baptism as the outward sign, but more deeply to the spiritual cleansing by Christ’s blood and the regeneration by the Holy Spirit (Titus 3:5). No matter how stained one’s past, God can wash them whiter than snow (Isaiah 1:18). This is crucial for those coming from sexual sin, who often carry immense shame. The gospel assures them: in Christ, you are washed clean. No sin is beyond God’s forgiveness. King David, after adultery and murder, prayed, “Wash me thoroughly from my iniquity… Purify me with hyssop, and I shall be clean” (Psalm 51:2,7). God answered that prayer – and He continues to do so for repentant hearts today.
- “You were sanctified” – to be sanctified means to be set apart as holy unto God. This has a decisive aspect (at conversion we are positionally sanctified, belonging to God) and a progressive aspect (we grow in holiness over time). Here, Paul speaks of it as something that happened: they were claimed by God for holiness. What a turnaround: those who once used their bodies in unholy ways are now declared holy instruments for God’s service. Sanctification breaks the power of enslavement to sin. The Corinthian ex-immoral folks were no longer slaves to lust; they now had a new Master, the Lord Jesus, and could pursue purity. This truth is liberating: the gospel not only forgives but also renovates the sinner. Someone who was a slave to pornography can, by God’s grace, become a person marked by self-control and love. Someone who was promiscuous can become chaste. Sanctification is the reality that backs the biblical call, “For this is the will of God, your sanctification; that is, that you abstain from sexual immorality” (1 Thessalonians 4:3). God’s commands come with God’s enabling – because He has sanctified us in Christ, He empowers us to live accordingly.
- “You were justified in the name of the Lord Jesus Christ and in the Spirit of our God” – to be justified is a legal term meaning declared righteous. Through faith, the guilt of our sin is removed and Christ’s righteousness is credited to us (2 Corinthians 5:21). For the person coming from sexual brokenness, this is critical: not only does God wash away your sin, He also positively counts you as righteous in His sight because of Jesus. Shame is countered by the honor of Christ’s righteousness given to you. There is no second-class citizen in God’s kingdom; the former prostitute or the former porn addict or the former gay activist who has come to Christ is just as justifiedas any “respectable” churchgoer. All stand on the same footing – Christ’s merit alone. This removes any basis for stigma within the church. John MacArthur highlights that the church is a collection of converted sinners, and “that’s what every church is: It is a congregation of converted sinners”. We have no ground to boast over someone else’s past, because “such were some of you.” Justification also gives confidence to the struggling saint: even if the fight for purity is hard, you are accepted and loved by God throughout the journey because of justification, not because of your performance (Romans 5:1).
All of this – washing, sanctifying, justifying – happens “in the name of the Lord Jesus Christ and in the Spirit of our God.” In other words, it’s accomplished by the authority of Jesus and the work of the Holy Spirit. No self-reformation could achieve it; it’s a God-wrought change. This is encouraging when walking with someone trapped in sexual sin. We’re not offering self-help or moralism; we’re offering the divine intervention of the gospel. Wayne Grudem writes that for every sin struggle, including sexual ones, “the Bible’s solution… is trusting in Christ for the forgiveness of sin, the imputation of righteousness, and the power to change” (Grudem, 2018, p. 861). The Corinthians passage epitomizes that solution.
Consider a testimony: A man named Luis grew up without a father figure and fell into a life of promiscuity and same-sex relationships. By his mid-20s he felt empty and contemplated suicide. One night he wandered into a church meeting (drawn by the music he heard through the door). He heard a message on 1 Corinthians 6:11 that “such were some of you.” Luis said it was like God speaking directly to him – that change was possible, that he didn’t have to be defined by his past. He gave his life to Christ that night. Over the next years, he got involved in a men’s discipleship group, where he learned Scripture, confessed struggles, and grew in fellowship. He experienced ups and downs – even a relapse into old behavior at one point – but as the church disciplined and then restored him lovingly, he came back stronger. Today, Luis has been celibate for many years, mentors younger men in the faith, and radiates joy and contentment in Christ. He often points to 1 Corinthians 6:11 as his story in a nutshell. This kind of story is not a rare exception; around the world, God is transforming people just as dramatically. Christopher Yuan, whom we’ve referenced, is one prominent example: formerly drug-dealing and promiscuous, he found Christ while in prison and is now a Bible teacher proclaiming holy sexuality (Yuan, 2018, pp. 1–9).
The gospel of transformation is real. We must loudly affirm that change is possible. Not in the sense that temptations evaporate, but in the sense that a new direction, a new identity, and substantial healing and growth do happen. As believers, we should reject both despair (“once an addict, always an addict” or “people never really change”) and triumphalism (“all your struggles will vanish overnight”). The truth is in between: we are new creations (2 Cor. 5:17) AND we are being renewed day by day (2 Cor. 4:16).
A caution: the goal of the gospel is not to make a gay person straight or a sex addict chaste as an end in itself – the goal is to reconcile a sinner to God. When that happens, a life reorientation follows as a byproduct. John 8:11 is instructive: “Neither do I condemn you; go and sin no more.” Acceptance by Jesus (“no condemnation”) came first, then the call to sin no more. In our ministry, we must keep the horse before the cart. We preach repentance and faith – not behavior change to earn God’s favor, but a heart-turn to God that results in behavior change. The identity we ultimately want people to embrace is not “former homosexual” or “ex-porn-user,” but “forgiven, beloved child of God.” Sexual wholeness then flows from living out that child-of-God identity in obedience to the Father.
From Brokenness to Wholeness: The Journey of Sanctification
Even after the decisive break with sin that conversion brings, sanctification is a process. Reclaiming sexual wholeness is usually a journey, often a long one. It involves renewing the mind, healing of wounds, and learning new patterns of life. Let’s outline some key aspects of this journey:
Renewing the Mind and Heart
Romans 12:2 urges, “Do not be conformed to this world, but be transformed by the renewing of your mind.” Those coming out of sexual brokenness have accumulated years of worldly thinking, lies from the enemy, and coping mechanisms that must be unlearned. The mind is renewed primarily by Scripture. Immersing oneself in God’s Word realigns our understanding of sex, love, identity, and fulfillment. For instance, someone steeped in lust needs to learn verses about purity (1 Thess. 4:3–5), the value of the body (1 Cor. 6:18–20), and the call to think on what is honorable (Phil. 4:8). Someone who idolized sexual romance needs to grasp that “in [God’s] presence is fullness of joy” (Psalm 16:11), that no human relationship can fill the void only God can fill. Regular study and meditation on Scripture washes residual false beliefs out of our hearts (Ephesians 5:26).
Part of renewing the mind is also dealing with identity labels. As we’ve stressed, a Christian’s primary identity is in Christ. In discipleship, it may be wise to gently help a repentant person let go of labels like “gay” or “trans” as their identity marker. For example, a believer who experiences same-sex attraction might say, “I’m a gay Christian.” Some, like author Rosaria Butterfield, have argued that we should instead say “I’m a Christian who struggles with X temptation,” because calling oneself “gay” as identity imports the world’s concept that this is who I am inherently (Butterfield, 2019, pp. 107–109). The trend is toward affirming that any adjective before “Christian” that ties to sin (gay Christian, transgender Christian) can be unhelpful. It is better to say, “I’m a Christian and I struggle with ___, but that struggle does not define me.” Neil Shenvi emphasizes that all human beings are fundamentally made in God’s image, are sinners in need of salvation, and can be redeemed – those are the categories that define us, not modern labels rooted in sexual attraction or gender feelings (Shenvi & Sawyer, 2023, pp. 33–35). By renewing the mind in this way, the person increasingly sees themselves the way God does: a saint who sometimes sins, not a slave to sin trying to be saintly. This perspective is empowering.
Healing from Wounds and Habits
Many sexual sins are connected to deep wounds or unmet needs. For instance, some who engage in promiscuity were sexually abused in the past – they might be acting out of trauma, seeking control or validation. Others had absent or abusive fathers, and their same-sex pursuits were (at least in part) a misguided search for male love and affirmation (Yuan, 2018, pp. 67–72). As part of reclaiming wholeness, these wounds need attention. This is where counseling and inner healing prayer can be powerful tools, alongside scriptural discipleship. A Christian counselor might help an abuse survivor work through forgiveness of the perpetrator, break lies (“I’m dirty,” “I deserved it”), and rebuild a sense of God’s protection and love. Or consider the person addicted to pornography – often there are patterns of using it to medicate stress or loneliness. They need to learn healthier ways to cope and to let Christ meet those emotional needs. Pastoral care may involve guiding them to understand triggers and find their “rest in God alone” (Psalm 62:1).
Habits formed over years won’t vanish instantly either. Masturbation, use of pornographic images, cruising for hookups, etc., are habituated behaviors that require re-training to break. This is where accountability and practical strategiescome in. For example, someone might install accountability software on devices and have a godly friend receive reports. They might adopt new daily routines to avoid idle time that led to temptation – e.g., exercising, taking up hobbies, serving at church during hours they used to act out. Jesus said if your hand causes you to sin, cut it off (Mark 9:43) – meaning take radical action to remove stumbling blocks. For a recovering porn addict, that might mean getting rid of the smartphone for a season and using a basic phone, or avoiding certain apps/social media. For one leaving homosexual practices, it might mean cutting off contact with former partners or not going to clubs where temptation looms. This isn’t earning holiness; it’s wise cooperation with the Holy Spirit’s sanctifying work. We do our part (“flee immorality,” 1 Cor. 6:18) while relying on God’s part (strength to resist, 1 Cor. 10:13).
Holy habits must replace old habits. Carl Trueman notes how identity and behavior are reinforced by community and habits (Trueman, 2020, p. 404). So we encourage those pursuing purity to engage in regular Christian practices: daily prayer and Bible reading, weekly worship, plugging into a small group, serving others. These not only occupy time that could have been used sinfully, but they also reshape desires. As someone tastes the goodness of serving or the joy of worship, the counterfeit pleasures of sin start to pale. Christopher Yuan speaks of “holy sexuality” as encompassing both chastity in singleness and faithfulness in marriage – both are positive callings, not just negatives (Yuan, 2018, p. 47). We must present what they are saying yes to, not just what to say no to. For the single person (and many coming out of sexual brokenness will be single, at least for a time), holy sexuality means learning to channel their energy into kingdom work, friendships, and service, seeing singleness not as a curse but as a gift that allows undivided devotion to the Lord (1 Cor. 7:32–35). For those who will marry, holy sexuality means learning to love one’s spouse rightly and exclusively, viewing marriage as a sacred covenant reflecting Christ and the church (Eph. 5:31–32). In either case, the emphasis is on wholeness – living integrated lives where sexual desires are submitted to Christ and expressed only in God-honoring ways (marital intimacy for those married, or faithful celibacy for those not).
The Role of Community: Church as a Healing Family
We cannot overstate the importance of the church community in reclaiming sexual wholeness. Remember, Paul wrote to a church. The transformation of “such were some of you” happened in a community where believers were supported and held accountable. Sadly, many churches have not known how to handle people with these backgrounds, sometimes responding with either ostracism or uneasy silence. But a healthy church will be a place of both grace and truth lived out.
John 13:35: “By this all people will know you are My disciples, if you have love for one another.” A former lesbian or a man coming out of 20 years of pornography addiction needs to experience this tangible love from fellow Christians. That includes things like hospitality – inviting them over for dinner, enfolding them into family life. Rosaria Butterfield, who was won to Christ in part through a pastor’s family opening their home to her regularly, emphasizes the power of “radically ordinary hospitality” in evangelism and discipleship (Butterfield, 2018, pp. 171–175). For someone seeking to leave a gay community, losing friends and maybe family support, the church must truly become family – a place of belonging. If we call them to forsake sinful relationships, we should be ready to offer godly relationships that fill some of that void.
The church can also provide mentoring. Older, mature Christians should walk alongside those coming out of immorality, modeling what godly manhood and womanhood look like. For example, a young man who never had a father figure could be mentored by a seasoned brother in the church, who might teach him practical life skills, study Scripture with him, and just be a friend. A young woman who has only known toxic relationships with men might need an older woman to gently counsel her on her worth in Christ and perhaps mentor her in breaking codependent patterns. This is Titus 2 in action – older women teaching younger women, older men teaching younger men, what accords with godliness.
Accountability groups or recovery ministries can be of great help too. Many churches have groups akin to Celebrate Recovery or Pure Desire – programs for those recovering from sexual addiction or similar issues. These provide a safe, confidential space to confess struggles, encourage each other, and apply biblical steps to freedom. By meeting regularly, participants realize they are not alone in the fight. The motto “It’s okay not to be okay, but it’s not okay to stay that way” often applies – the group accepts each person where they are, but spurs them on to growth (Galatians 6:1–2).
Importantly, the church must cultivate a culture of openness and repentance. Sexual sins thrive in secrecy and shame. If our church culture is such that no one ever admits to struggles, those who do struggle will hide it until a crisis. But if pastors and leaders appropriately share their own testimonies of overcoming temptation, if people feel assured that confessing sin will be met with compassion, then individuals are more likely to seek help early. James 5:16 tells us to “confess your sins to one another and pray for one another so that you may be healed.” Healing often comes through the simple act of confession and prayer in community. Dietrich Bonhoeffer wrote about the liberating effect of confessing to a brother: “a man who confesses… is no longer alone; he experiences the presence of God in the reality of the other person” (Bonhoeffer, 1939/1954, p. 116).
When someone stumbles, as may happen, the church’s response is crucial. Church discipline and restoration processes should be exercised with love (Galatians 6:1). If, say, a member falls back into an old sin, leadership might meet with them, set boundaries, provide more intensive accountability – but not shun them. Only in cases of unrepentant defiance would excommunication be considered (1 Cor. 5); even that aims at eventual repentance and restoration. The goal is always to restore the fallen gently, not to punish or cast off (2 Cor. 2:6–8 urges reaffirming love to the repentant, “so that no advantage would be taken of us by Satan” – tying it to spiritual warfare, recognizing that excessive sorrow or harshness could be exploited by the enemy).
Christopher Yuan highlights the concept of the church as family especially for single people pursuing chastity. He notes that if the church truly functioned as the family of God, singleness wouldn’t be so crushing because one would have spiritual siblings, parents, and children in the congregation (Yuan, 2018, p. 187). He echoes Psalm 68:6, “God sets the lonely in families.” The local church is that family for many. The early church in Acts certainly lived like a family, sharing life daily (Acts 2:46). Carl Trueman also suggests that strong church community is one of the best responses to the modern identity crisis; it offers belonging and meaning that counteract the false identities offered by culture (Trueman, 2020, p. 402).
In practical terms, a church might encourage families to “adopt” a single person into their circle – invite them for holidays, include them in activities. Some churches have support groups for spouses of sex addicts, or for those struggling with same-sex attraction who commit to celibacy, ensuring they have companionship in that calling. Ultimately, sexual wholeness is not just an individual achievement; it’s a community project, a fruit of the Spirit cultivated in the soil of the church.
Spiritual Warfare: Perseverance Against the Enemy’s Attacks
As individuals make strides toward sexual wholeness, they often find the enemy intensifies attacks. Satan hates to lose territory in a person’s life. Many recovering addicts attest that temptations can flare up strongly even after long periods of freedom – often at moments of weakness (the acronym HALT – Hungry, Angry, Lonely, Tired – identifies vulnerable states). This calls for vigilance and perseverance.
Ephesians 6:10-18 again is relevant: “Be strong in the Lord… put on the full armor of God.” Encourage someone to daily put on that armor. For example, the “shield of faith” to extinguish flaming darts – darts might be lustful thoughts or accusing thoughts (“you haven’t changed at all”). Faith in God’s truth can block those, by affirming “I am a new creation in Christ; that thought is not who I am anymore.” The “sword of the Spirit, the word of God” is the offensive weapon – meaning one should fight back with Scripture when tempted, as Jesus did in the wilderness (Matthew 4). Many have found quoting a memorized verse in the moment of temptation causes the temptation to recede. “Resist the devil, and he will flee from you” (James 4:7). Resisting means actively standing against him, often using God’s Word.
Prayer is explicitly emphasized in Ephesians 6:18 as part of the warfare. Personal prayer – crying out to God for help in the moment of temptation (Hebrews 4:16 says we can approach the throne of grace “so that we may receive mercy and find grace to help in time of need” – what a promise for someone facing a wave of desire!). Also, intercessory prayer by others covering that individual is important. Often recovery groups pair people as prayer partners who will intercede for each other at critical times. By praying, we invite Almighty God into the battle.
We should remind each other that we have an Advocate in Jesus (1 John 2:1) and the Holy Spirit intercedes for us (Romans 8:26). So when the accuser of the brethren (Rev. 12:10) tries to discourage with guilt, we cling to the truth that “there is now no condemnation for those who are in Christ Jesus” (Romans 8:1). This is spiritual warfare at the level of the conscience: learning to distinguish Holy Spirit conviction (which leads to repentance and hope) from Satanic condemnation (which leads to despair). A believer pursuing purity might slip up once; Satan will say, “See, you’re not changed at all. Give up.” The Holy Spirit says, “My child, confess this and rise again – I will continue the good work in you” (cf. Philippians 1:6).
Community prayer and even corporate spiritual warfare can come into play, especially if there are strong demonic footholds. In some cases of severe sexual sin or occult ties through deviant practices, there may be demonic oppression that needs to be broken through prayer, sometimes even deliverance. The New Testament shows Jesus casting out demons from people that manifested in self-destructive behaviors (like the Gadarene demoniac in Mark 5 who was naked and self-harming – once delivered, he was clothed and in his right mind, a picture of restored wholeness). Not every case of sexual sin is demonic, but some can have a demonic component. Churches should be open to addressing this in prayer when discerned – always emphasizing Christ’s power and the need for the person to renounce any ties to darkness. Heiser (2015) indicates that through Christ’s victory, believers have authority over unclean spirits as part of sharing in His mission (pp. 351–355).
Finally, perseverance is key. Proverbs 24:16: “For a righteous man falls seven times, and rises again.” The mark of righteousness is not never falling, but getting up again by God’s grace. We should prepare people that setbacks might occur, and that if they do, it’s not the end. “Keep short accounts with God,” we say – meaning confess quickly, don’t wallow. 1 John 1:9 assures forgiveness and cleansing if we confess. Over time, as one perseveres, the falls typically become less frequent and the periods of freedom longer. Patience in the process is needed. If someone expected instant deliverance and doesn’t get it, they might be tempted to despair. But if they understand this is a war with many battles, they can take a long view. Galatians 6:9 encourages, “Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.”
There is also a prophetic hope to instill: one day, all of this struggle will cease. The ultimate wholeness is promised in the resurrection, when our bodies will be glorified and no longer prone to sinful lusts or gender confusions or any such brokenness. The brokenness of this world is temporary. Revelation 21:5, “Behold, I am making all things new.” Keeping eternity in view can motivate perseverance now. The glory to be revealed far outweighs the pain of the fight (Romans 8:18).
Living Out Sexual Wholeness: A Testimony to the World
When the church embodies reclaimed sexual wholeness, it shines brightly in a dark world. Our culture is skeptical that anyone can live without sexual indulgence, or that someone who has identified as gay or trans can be genuinely fulfilled in Christ. But living testimonies prove otherwise. As Jesus said in Matthew 5:16, “Let your light shine before men in such a way that they may see your good works, and glorify your Father.” A man who formerly frequented prostitutes but now tenderly loves and stays faithful to his wife – that is a light. A single woman who was once addicted to pornography but now radiates purity and contentment in serving others – that is a light. A young person who was confused about their gender but now joyfully embraces how God made them – that is a light. These stories intrigue and draw people to Christ, more than any argument might.
The church should share testimonies (with permission and sensitivity). Hearing “I was X, but Jesus changed me” gives hope to those still in bondage and gives glory to God. This has biblical precedent: the Gospels share the testimonies of delivered people (the former demoniac of Decapolis, the Samaritan woman who became an evangelist telling people “He told me all I ever did” in John 4:39). In the early church, converts from pagan sexual excess stunned the Roman world by their chastity and marital fidelity; it was one reason Christianity gained a reputation for moral transformation. In our time, we have resources like Pure Desire groups, the Restored Hope Network, and books by people like Becket Cook (former gay atheist turned Christian) which can encourage the church and witness to the lost. We must always do this with humility – we boast in Christ, not in ourselves.
One powerful testimony is that of Jackie Hill Perry, a woman who lived as a lesbian but was convicted by the Holy Spirit and left that life, eventually marrying a man and now speaking of how Christ is better than her former loves (Perry, 2018, pp. 27–35). She emphasizes that heterosexual marriage was not the goal – knowing God was. She states poignantly, “The opposite of homosexuality is not heterosexuality… The opposite of homosexuality is holiness. As a matter of fact, the opposite of every sin struggle is holiness!” (as quoted in Yuan, 2018, p. 47). In other words, what we call people to is holy living according to God’s Word, not merely a change in orientation or behavior. Holiness is wholeness – being set apart for God, which results in a fulfilling life as we live in line with His design.
When the world sees men and women living in this holiness, especially those who once lived in the same brokenness that many still do, it provides a compelling apologetic. It says: There is a way out. There is hope. There is a Savior. Our compassionate stance, combined with unwavering conviction and tangible proof in changed lives, will “adorn the doctrine of God our Savior” (Titus 2:10).
In conclusion, to reclaim sexual wholeness in a broken world is to bring every aspect of our sexuality under the lordship of Christ, experiencing His forgiveness for our past, His power in our present, and His hope for our future. It is not an easy journey, but it is a glorious one – one that the church is called to embark on together. We do so knowing that “faithful is He who calls you, and He also will do it” (1 Thessalonians 5:24). The God who created sex and gender, the God who designed marriage and intimacy, the God who saw our fall into sin and provided redemption – He is committed to restoring us. He is the One who can take ash heaps of broken sexuality and bring beauty, who can take people who were objects of wrath and make them trophies of grace.
Let us, then, press on in this mission with confidence in the gospel. Let us speak truth without flinching, love without condition, and pray without ceasing. The cosmic battle is real, but so is the victory of Christ. We have the privilege of seeing that victory unfold one life at a time, as those who “were” sexually broken become those who “are” washed, sanctified, justified children of God. To Him be the glory.
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References
Bonhoeffer, D. (1954). Life Together (J. W. Doberstein, Trans.). Harper & Row. (Original work published 1939)
Butterfield, R. (2018). The Gospel Comes with a House Key. Crossway.
Butterfield, R. (2019). Openness Unhindered: Further Thoughts of an Unlikely Convert on Sexual Identity and Union with Christ. Crown & Covenant.
Grudem, W. (2018). Christian Ethics: An Introduction to Biblical Moral Reasoning. Crossway.
Heiser, M. S. (2015). The Unseen Realm: Recovering the Supernatural Worldview of the Bible. Lexham Press.
MacArthur, J. (2022, January 16). Such Were Some of You [Sermon]. Grace to You.
Perry, J. H. (2018). Gay Girl, Good God. B&H Publishing.
Shenvi, N., & Sawyer, P. (2023). Critical Dilemma. Harvest House.
Trueman, C. R. (2020). The Rise and Triumph of the Modern Self. Crossway.
Yuan, C. (2018). Holy Sexuality and the Gospel: Sex, Desire, and Relationships Shaped by God’s Grand Story. Multnomah.
