is more or less correct, though a bit too sweeping, when he concludes: “any sexual activity of women that was not directed toward procreation was ‘unnatural’ in the ancient world” (p. 244). There are two problems with Brownson’s argument, however. First, nowhere is procreation ever mentioned or even hinted at in Rom 1. Brownson must assume that Paul’s underlying moral logic of “against nature” assumes that only sexual relations with procreative potential are natural, but this runs into another problem: