Copyright © 2003, William G. Stroop - All rights reserved.
Updated 11 July 2003
The Biology and Spirituality
of Human Sexuality
Class 1: Beginning the Dialog About Human Sexuality
May 25, 2003
(Revised 11 July 2003)
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Contents of this Class Session
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Comments
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| Introduction | Note the discussion about the slide show linked to this web page. |
| What is Sexuality? | |
| Thirteen Levels of Sexuality | |
| The Historical Legacy of the Debate | Dualism: The Physical versus The Spiritual;
Issues of Purity and Defilement |
| Examples of Congregational Debates and Personal Struggles |
We will begin our exploration of sexuality in the "middle" of the conversation. I have chosen this starting place because it is really where we are right now. Each of us has our own view of sexuality and of what we consider moral or ethical sexual behavior. As a church community, we might also believe that the person sitting next to us in the pew thinks like we do. Sometimes we are surprised to discover that this isn't so. Likewise, some of us may wonder where our clergy get their ideas.
So, we will begin by talking about some views about sexuality from our own perspectives. We will look at a few stories of other congregations who have engaged in dialog about sexuality to get an idea of the scope of congregational conversations that have taken place over the issue of sexuality.
Hopefully, after having mucked around in the debate for a little while, we will develop some clarity about our own issues with sexuality and begin to ask questions about sexuality. We will then step backwards and look at the biology and psychology of sexuality to answer those questions and address those issues. Then as we move ahead through the dialog, we will be better informed about the subject, and perhaps more importantly, about ourselves.
On a technical note, each class session will be accompanied by visual aids (slide projections). In the classroom at St. Paul's Episcopal Church, these will be projected from a computer onto the wall using a digital projector. For the on-line sessions, the same slide shows will be linked to the individual lessons. Periodically in the text there will be a button like this one: . If you left click on the button you will be taken to the pertinent slide show for that lesson. You can look at the slide(s), and then use the "Back" button on your browser to bring you back to this page. Try it now on the slide show button.
Before we begin talking about sexuality, it is helpful to realize that the term "sexuality" has changed in meaning over the centuries.[1] And that means that it is probably still changing. The word is derived from the Latin sexus meaning divided. Sexus points out that we have two genders, female and male. But the word "sexuality" was first used in English in Wycliff's translation of the Bible in 1382. But "sexuality" was not a word that became part of common usage for 400 years. The phrase "sexual intercourse" first appeared Oxford English Dictionary in 1799. Beginning in the 19th century, terms dealing with sexual issues became more common. "Sexual function" appeared in 1803 and "sexual organ" appeared in 1828. "Sexual instinct" appeared in 1861, and "sexual act" in 1888. "Sexual immorality" did not appear in print until 1911. In that regard it is interesting that the pivotal work of Sigmund Freud on human sexuality, was published in 1900. (See slide 3).
Before the use of the term "sexuality," which tends to lump a lot of things together, people discussed specifics using individual words. There were over 200 words for the parts of female and male anatomies, and each sexual act was discussed separately.
During the 20th century, the meaning of the words "sex" and "sexuality" have changed. They do not just refer to differences between males and females or to sexual functions. The terms refer to the meaning on an innate drive that pervades all parts of life and that can "lead to sexual intercourse and reproduction, but can also be repressed, sublimated or channeled into a sense of closeness between two people, into genital expression between [people] or into other expressions."[2]
What does sex/sexuality mean in 2003? The thirteen levels of things sexual: (See slides 4 and 5).
The Historical Legacy of the Debate
Tension Between Sexuality and Spirituality[3]
Beth Ann Gaede wrote, "Every week we sit in pews and quietly hide the truth of our lives from one another: his son is gay, she is a survivor of sexual abuse; their marriage is coming apart; she does not know what to do about an unwanted pregnancy; she is in a loving lesbian relationship and does not want to say anything about her partner to her church friends. Every week we greet each other warmly, worship God together, and mask important aspects of who we really are and what we would most like to say to each other. Why do we feel so restricted to reveal the sexual elements of our identity ... ?"[4]
One reason for this is that our Christian tradition is deeply ambivalent toward the human body and issues of sexuality (as discussed above). In addition, Christian history and tradition have carried forward conflicted beliefs about the relationship(s) between sexuality and spirituality. This legacy is something we need to acknowledge and confront, because it is an impediment to open and productive conversations about spirituality today. (Slide 6)
As Gaede describes, sexuality in the Christian tradition (and in the Bible) reflects a dualistic framework for constructing sexual and gender arrangements.[5] Dualistic thinking, inherited from the Greek influence, causes the assumption that spirituality and sexuality are antagonistic. Sexuality has been regarded with deep suspicion, and erotic desires have been viewed as temptations to sin. Consequently, turning toward God meant having to turn away from the body and sexuality. "Because our body, and hence our sexuality, is the center of our occasion for sin, death, and fallenness, our faithfulness as Christian disciples is tested by our control over this potentially unbridled locus for evil. Little wonder that we regard talk about sexuality in church as dangerous, when we have learned that everything sexual is fraught with danger and jeopardizes our calling as spiritual people."[6] The list of tensions could go on. Tensions between things spiritual and sexual coexist with tensions between men and women, and between things public and private.
Dualism and The Issue of Purity
Dualisms such as (1) good versus evil; and (2) spiritual versus sexual are related to the distinction between the holy and the unholy or the sacred and the profane. In his book, Dirt Greed and Sex, William Countryman discusses the sexual ethics developed in the New Testament and shows how dependent the Christian perspective is on its Jewish roots.[7] Early Judaism, and especially Second Temple Judaism, were very concerned with practices that enabled the the Israelites to be holy people of God. Many laws governing behavior were grouped together into the Holiness Code. Levitical food laws are a good example of the Holiness Code; certain foods are considered holy (Kosher) and others are considered unholy (profane). Holy people of God would not willingly consume unholy food.
Many of the laws pertaining to sexual practices are also part of the Holiness Code, designed to keep the Israelites pure and undefiled before God. We will discuss these laws at greater length in later classes, but suffice it to say that the scriptural code in the Torah at the time of the origin of Christianity contained a purity system that was fully binding on the community (see Class 4 and Class 5). Sexual behaviors and practices including homosexual acts, cross-dressing, bestiality belonged to the sphere of purity concerns. Israel did not consider its purity system as universal law because it was a gift given to Israel specifically affirming its separation from other nations and its unique relationship to God. Christianity, recognizing its special relationship with God, was significantly influenced by its origins in Judaism - including elements of the Holiness Code (see Class 6). This influence can be seen in the New Testament in the controversy over meal practices and the consumption of idol meats. In our discussion of sexuality, we will need to keep our traditions - including those of the Old and New Testaments - in mind.
Some Examples of Congregational Debates and Personal Struggles
In his book, Congregations in Conflict, Keith Hartman describes the battles primarily about the issue of homosexuality that several different congregations faced during the 1990's.[8] Among others, he discusses a Methodist minister put on trial by his church for marching in a gay rights parade; a Baptist church thrown out of the Southern Baptist Convention for ordaining an openly gay divinity student; a Quaker meeting struggling with the marriage request from a pair of committed lesbians. While Hartman's book is about homosexuality, the issues raised for congregations are not confined to that issue. The core fundamental principle is sexuality and what it means to be Christian in view of our tradition and history (discussed above). (Slides 7 and 8 ). For example,
Next Week:
The topic for next week is Sexuality and the Church: What is(are) the debate(s) about regarding sexuality? For this class we will look more closely at the debates that have occurred in the Church as a whole, and the Episcopal Church in particular.
[1] See Kelsey, Morton and Barbara Kelsey. Sacrament of Sexuality: The Spirituality and Psychology of Sex. (London, England: Vega. 2002), 7-22.
[2] Kelsey, Morton and Barbara Kelsey, 8.
[3] Gaede, Beth Ann (Ed.). Congregations Talking About Homosexuality. (The Alban Institute. 1998), 1-11.
[4] Gaede, 4.
[5] Gaede, 5.
[6] Gaede, 5.
[7] Countryman, William L. Dirt Green & Sex: Sexual Ethics in the New Testament and Their Implications for Today. Philadelphia, PA: Fortress Press. 1988
[8] Hartman, Keith. Congregations in Conflict: The Battle Over Homosexuality. (New Brunswick, NJ: Rutgers University Press, 1996), i.
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