of homosexual activity that fall under such headings as “effeminate” derive from a general disregard of women, such that calling someone effeminate is an insult. Such sexism, Martin argues, should not be the basis of our own ethical assessments. And surely he is right about that. The story, however, is larger than the historical derivations of a couple of Greek words. In Paul’s understanding of the narrative that arcs from first creation to new creation, the primal story of male-female marriage is